2 Corinthians · Chapter 11

V. 1. I wish ye would bear-So does he pave the way for what might otherwise have given offence.

With my folly-Of commending myself; which to many may appear folly; and really would be so, were it not on this occasion absolutely necessary.

Verse 1. Would to God ye could bear with me] ofelon hneicesqe mou mikron. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear. In my folly] In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defence, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, 2 Corinthians 12:6. And let no man think me a fool for my boasting, 2 Corinthians 11:16.

Verse 1. Would to God — Rather, I wish; (for the word God is not in the original text;) you could bear a little with me — So does he pave the way for what might otherwise have given offence; in my folly — Of commending myself, which to many may appear folly; and really would be so if it were not, on this occasion, absolutely necessary for the maintaining of my authority among you. For, &c. — I therefore do it because I am jealous over you with a godly jealousy — Jealousy is a passion which renders a person impatient of a rival or partner, with respect to a thing or person beloved. By telling them he was jealous over them, the apostle gives them to know he so exceedingly loved them, that he could not bear that any should pretend to have more regard for them than he had; and withal that he feared lest their affections should be alienated not only from him, but also from Christ, through the insinuations of false teachers among them, and they should be rendered unfaithful to him here, and unfit to be presented to him as his spouse hereafter. For — By successfully preaching the gospel to you, and bringing you into the engagements of the Christian covenant; I have espoused you to one husband — Even to him whose servant and ambassador I am, and have led you into a holy contract with him, which hath been mutually scaled; that I may present you as a chaste virgin to Christ — Pure in affection, and spotless in your conduct. “Here,” says Whitby, “is thought to be an allusion to the armosunoi of the Lacedemonians,” a sort of magistrates, whose office it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands; and if this officer permitted them, through negligence, to be corrupted, between the espousals and consummation of the marriage, great blame would naturally fall upon him. “The Greek commentators, however, agree with our translation, rendering hrmosamhn, here used, by emnhsteusa, I have espoused you. As therefore the Jews say that Moses espoused Israel to God in mount Sinai, when he made them enter into covenant with him; so, saith the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ.” The betrothing of persons to Christ is accomplished in the present life, but their marriage is to take place in the life to come; when they shall be brought home to their husband’s house, to live with him for ever. And the apostle, having betrothed the Corinthian believers to Christ, was anxious to preserve them chaste or true to their future spouse, that when the time of their marriage came, they might not be rejected by him.

Verse 1, 2. Bear with me a little in my folly; for I must glory a little when the advocate of self-applause. I know it is folly for a man to applaud himself; and I doubt not but you will bear with me, being driven to it by the love I have for you. It is a love which amounts to a godly jealousy, having espoused you to one husband, as a chaste virgin to Christ; a virgin which should be like a nuptial robe without a spot. Hosea 2:19, 20.

1. Folly—The apparent personal vanity of proclaiming his own personal qualities, his official dignity, or his eminent services. And indeed bear— Bloomfield understands this as an affectionate repetition: “Now, do bear with me.” More correctly, Alford makes the verb indicative: But, indeed, you do bear with me. He thus delicately acknowledges them not intolerant, and makes their forbearance thus far a hope for further indulgence.

Ver. 1. My morsel: more literally, my little bit of senselessness. Paul admits the foolishness of talking about oneself; but claims forbearance on the ground that he does not say much.

Senselessness: 2 Corinthians 11:16, 17, 19, 21; 12:6, 11: without intelligence, opposite to “prudent,” 2 Corinthians 11:19. To talk about oneself is usually a mark of unsound mind. Of this folly, to a small extent and (2 Corinthians 11:13) to serve God, Paul will now be guilty. These words (cp. 2 Corinthians 11:16; 12:1, 11) betray a man unaccustomed to speak about himself. He cannot do so, even to serve God, without apology.

Nay, indeed, etc.; corrects the foregoing lament that his readers do not bear with his momentary weakness, by a request that they will do so.

V. 2. For-The cause of his seeming folly is expressed in this and the following verse; the cause why they should bear with him, 2 Corinthians 11:4.

Verse 2. I am jealous over you, &c.] The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on John 3:29, and the observations at the end of that chapter “Joh 3:36”; or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.

That I may present you as a chaste virgin] The allusion is still kept up; and there seems to be a reference to Leviticus 21:14, that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. “Joh 3:36”

Verse 1, 2. Bear with me a little in my folly; for I must glory a little when the advocate of self-applause. I know it is folly for a man to applaud himself; and I doubt not but you will bear with me, being driven to it by the love I have for you. It is a love which amounts to a godly jealousy, having espoused you to one husband, as a chaste virgin to Christ; a virgin which should be like a nuptial robe without a spot. Hosea 2:19, 20.

2. For—Reason for his earnest desire for their patient acceptance of the boast he is about to rehearse. Espoused you—Of the verb here used in the Greek there is a noun from the same root, signifying an espouser, whose office it was to procure and arrange the marriage. Among the Spartans a noun of the same root signified the educator and preparer of the virgin for marriage. St. Paul’s language, though the allusion to either here is not to be pressed, is doubtless suggested and shaped by these customs peculiar to antiquity. Chaste virgin—So the Church is the bride, the Lamb’s wife. Such, as many suppose, is the allegorical basis of Solomon’s Song.

Ver. 2. Reason why they should bear with Paul.

Jealousy (see under 1 Corinthians 12:31) of God: which God cherishes about them. Paul’s thoughts about the Corinthians are an outflow of thoughts in the breast of God. And this gives him a strong claim to their indulgence. This jealousy, 2 Corinthians 11:2b explains and justifies. Betrothed, to present: the marriage not yet consummated. So Ephesians 5:27; Matthew 25:6; Revelation 19:7ff. Already believers are Christ’s in spirit: in that day they will be His in body also. And this affiance of the Corinthians to Christ was brought about by the labors of Paul.

One man; makes prominent Christ’s unique claim to their undivided devotion.

To present etc.: Paul’s purpose in the betrothal. Cp. Ephesians 5:27. Pure virgin: each word significant. Paul’s feelings about the Corinthians were similar to those of Abraham’s servant when bringing to Canaan a maiden to be wife of his master’s son. Cp. Jeremiah 3:1-14; Eze. 16: etc. The frequency of this metaphor reveals the importance of the analogy on which it rests. What every man claims from his betrothed, God claims from us. Thus the human is, and doubtless was designed to be, a pattern of the divine.

V. 3. But I fear-Love is full of these fears. Lest as the serpent-A most apposite comparison. Deceived Eve-Simple, ignorant of evil.

By his subtilty-Which is in the highest degree dangerous to such a disposition.

So your minds-We might therefore be tempted, even if there were no sin in us.

Might be corrupted-Losing their virginal purity. From the simplicity that is in Christ-That simplicity which is lovingly intent on him alone, seeking no other person or thing.

Verse 3. As the serpent beguiled Eve through his subtilty] This is a strong reflection on the false apostle and his teaching: he was subtle, panourgov and by his subtlety (panourgia, from pan, all, and ergon, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter. “2 Corinthians 11:33”

Verse 3. But I fear — Love is full of these fears; lest by any means — By some means or other; as the serpent — A most apposite comparison; deceived Eve — Simple, ignorant of ill; by his subtlety — Which is in the highest degree dangerous to such a disposition; so your minds — (We might therefore be tempted, even if there were no sin in us;) should be corrupted — Losing their virginal purity; from the simplicity that is in Christ — Namely, that simplicity which is lovingly intent on him alone. “That it was the devil who beguiled Eve, our Lord hath intimated, by calling him a murderer from the beginning, and a liar, John 8:44. The same also St. John hath intimated, by giving the name of the old serpent to him who is called the devil and Satan, who deceiveth the whole world, Revelation 12:9; 20:2. Besides, in the history of the fall, the serpent is said to have been punished, as a rational and accountable agent. Wherefore, what Moses hath written of the fall, is not an apologue, or fable, with a moral meaning, as Middleton and others contend, but a true history of things really done, in which the devil was the chief actor.” — Macknight. See note on Genesis 3:1-15.

Ver. 3. I fear, lest by any means, as the serpent beguiled Eve, so your minds should be corrupted. See on Genesis 3.; and Milton’s account of Eve’s seduction, as abbreviated in the notes on Matthew 4:3. The apostle saw that those false teachers were playing the same game at Corinth, which had recently been attempted in the province of Galatia. What arguments could have been more appropriate to some of the brethren at Corinth, whose ears were somewhat delighted with the new teachers. He plays with his enemies at argument, being fully confident of victory. The Lord’s jealousy over the Hebrew church is enforced by the prophets in the strongest forms, to prompt the people to obedience. The Lord thy maker is thy husband. Jehovah of hosts is his name. St. Paul had betrothed the gentile church to Christ, that one husband. — How then can the unitarian have the effrontery to say here, that Christ is not God? If Christ be the husband of the church, he is Jehovah her maker, and none else.

3. The serpent—St. Paul is jealous, lest as the serpent seduced Eve, so the Christine will seduce away the Corinthian Church. He here supposes even the Gentile Corinthians to be acquainted with and believers in the Genesis history. Simplicity—Singleness of devotion.

Ver. 3. Continues Paul’s explanation of his “jealousy.” In any way; reveals, as in 2 Corinthians 2:7; 9:4; 12:20, a watchful anxiety which takes everything into account.

Serpent, Eve, deceived, craftiness; recall vividly the details of Genesis 3:1-13.

Corrupt, or damage: as in 2 Corinthians 7:2; 1 Corinthians 3:17; 15:33; Ephesians 4:22.

Thoughts: the products of their mental activity, as in 2 Corinthians 10:5; 2:11; 3:14; Philippians 4:7.

Sincerity towards Christ: singleness of purpose, i.e. a heart ruled by the one purpose of loyalty to Christ. Same word in same sense in 2 Corinthians 8:2; 9:11, 13; Romans 12:8; Ephesians 6:5. Paul feared lest their thoughts should be so injuriously affected as to turn away from the absolute fidelity which Christ claims from His betrothed. The comparison with Eve, easily suggested by the metaphor of 2 Corinthians 11:2, both justifies Paul’s fear and finds excuse for the objects of it. For Eve in Paradise was pure: yet she fell. And the serpent’s craftiness suggests, as 2 Corinthians 11:15 asserts, that the Corinthians were exposed to similar perils.

And purity: see Appendix B.

This comparison suggests that Paul accepted Genesis 3:1-13 as historic fact. See my Romans Diss. iii. For a fable could give no ground for his fear, and would be inconsistent with the earnestness of this passage. And the comparison suggests that the serpent was a mouthpiece of a spiritual foe. Cp. 2 Corinthians 11:14; Revelation 12:9; 20:2; Wisdom 2:24.

V. 4. If indeed-Any could show you another Saviour, a more powerful Spirit, a better gospel.

Ye might well bear with him-But this is impossible.

Verse 4. For if he that cometh] The false apostle, who came after St. Paul had left Corinth.

Preacheth another Jesus] Who can save more fully and more powerfully than that Jesus whom I have preached.

Or if ye receive another spirit] And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.

Or another Gospel] Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.

Others think that the last clause should be rendered, Ye might well bear with ME-notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.

Verses 4-6. For if he that cometh — After me, with such extraordinary pretences; preach another Jesus — Can point out to you another Saviour; whom we have not preached — Who shall better or equally deserve your attention and regard; or if ye receive another spirit — By his preaching, which ye have not received — By ours, and which can bestow upon you gifts superior to those which you received through our ministry; or another gospel — Bringing you tidings equally happy, evident, and important, with those which we brought you; ye might well bear with him — In his pretensions to exceed us, and there would be some excuse for your conduct; but how far this is from being, or so much as seeming to be, the case, I need not say. For I suppose — Logizomai, I reckon, or, I conclude, upon most certain knowledge; that I was not a whit behind — I was in nothing inferior to; the very chiefest apostles — Either in spiritual gifts, or the greatness of my labours and sufferings, or in the success of my ministry. By the chiefest apostles, St. Paul meant Peter, James, and John, whom he called pillars, Galatians 2:9. Let the Papists reconcile this account which Paul gives of himself as an apostle, with their pretended supremacy of Peter over all the apostles. But, or for, though I be rude, or unskilful, in speech — Speaking in a plain, unadorned way, like an unlearned person, as the word idiwthv, here used, properly signifies. “The apostle,” says Macknight, “called himself unlearned in speech, because, in preaching, he did not follow the rules of the Grecian rhetoric. His discourses were not composed with that art which the Greeks showed in the choice and arrangement of their words, and in the disposition of their periods. Neither were they delivered with those modulations of voice, and with those studied gestures, wherewith the Greeks set off their orations. This sort of eloquence the apostle utterly disclaimed, for a reason mentioned 1 Corinthians 1:17. It seems the faction in Corinth had objected to him his want of these accomplishments.” Or, as some think, the irony of the faction was levelled, not against the apostle’s style, but against his pronunciation and action in speaking, which, through some bodily infirmity, was ungraceful and unacceptable. See on 2 Corinthians 10:10. Probably the faction objected both imperfections to him. Yet not in knowledge — If I be unskilful in speech, I am not so in the knowledge of the gospel of Christ, and of the dispensations which were introductory to it. But we have been thoroughly made manifest, &c. — You have had sufficient proof of my acquaintance with the great doctrines of Christianity, and what my gifts are, and therefore you ought not to call in question my authority as an apostle, or my ability to teach, direct, and govern your church, nor to prefer another in opposition to me.

Ver. 4. If he that cometh, with so “fair a show in the flesh,” and preacheth another Jesus, as Saviour, Messiah, and Lord; another Spirit, with all the gifts, graces, and powers of the Holy Ghost, as promised in the ancient scriptures; or another gospel, more glorious in its plan, and better adapted to heal the earth of all the effects of the fall, then ye might bear with him. Instead of that, these pretended apostles offered nothing but the stale stories of the Talmud. In after ages, the Turk offers us the Koran, a book dipped in blood, full of rapine and lust. Here is the boasted religion of nature!

4. For—In proof of their readiness for the seducer. They were ready to bear very finely the announcements by the Christine of his false Jesus, spirit, and gospel. He that cometh—Literally, the comer. Wordsworth contrasts this comer, who was not sent, with the apostle, which means one sent. One is self-sent, the other is God-sent. Another Jesus—The spurious Jesus of the seducers. Another spirit—Than the true Holy Spirit, by whom, through Christ, ye are regenerated. Might… bear—The verb is indicative. Ye… bear—The same Greek for bear, as in verse 1. And Paul is here hinting how ready they were to bear with his detractors. Well— kalwv, ironical, beautifully. I, Paul, am obliged to entreat you repeatedly to bear with me; but, reversely, you can bear the details of their false schemes wonderfully well. Such a fact might well make Paul jealous of their fidelity.

Ver. 4. Reason for Paul’s fear, viz. his readers’ conduct and disposition. He who comes: any strange arrival, looked upon in Paul’s vivid conception as a definite person. It suggests that Paul’s opponents at Corinth were men from without. So 2 Corinthians 10:6.

Proclaim: as a herald; see Romans 2:21. They acknowledge Jesus of Nazareth to be the Christ; but so misrepresent His teaching as practically to portray another Jesus, i.e. a man quite different from Him whom Paul proclaimed.

You are receiving: not necessarily actually received; but their minds were going in that direction. See 2 Corinthians 10:5. Another kind of spirit; probably does not refer to “the spirit of the world,” (1 Corinthians 2:12: cp. Ephesians 2:2,) but suggests in irony the powerlessness of the opponents to impart the Holy Spirit. Any animating principle received from them must be of another kind from Him whom they had already received through Paul’s ministry. Cp. Galatians 3:2.

Another kind of Gospel: Galatians 1:6.

Accepted: 1 Thessalonians 2:13: welcomed as true. Paul supposes them to be listening to something quite different from the good news which they had heard and accepted from his lips.

Received, accepted; claims their own previous welcome to the Gospel in support of what he now says.

Jesus, the Spirit, the Gospel: the three great factors of the Christian life. Touching each of these, Paul contrasts his teaching and its results with that of his opponents.

Nobly: bitter irony.

You would bear with it: or (R.V. Greek text) you bear with it. The latter reading states simple matter of fact. The former represents Paul as feeling the utter impossibility of his own supposition; and, instead of saying, “you bear it,” as merely saying that if it were possible his readers would bear with it nobly. The reading is quite uncertain.

Verse 5. I was not-behind the very chiefest apostles.] That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done.

Verses 4-6. For if he that cometh — After me, with such extraordinary pretences; preach another Jesus — Can point out to you another Saviour; whom we have not preached — Who shall better or equally deserve your attention and regard; or if ye receive another spirit — By his preaching, which ye have not received — By ours, and which can bestow upon you gifts superior to those which you received through our ministry; or another gospel — Bringing you tidings equally happy, evident, and important, with those which we brought you; ye might well bear with him — In his pretensions to exceed us, and there would be some excuse for your conduct; but how far this is from being, or so much as seeming to be, the case, I need not say. For I suppose — Logizomai, I reckon, or, I conclude, upon most certain knowledge; that I was not a whit behind — I was in nothing inferior to; the very chiefest apostles — Either in spiritual gifts, or the greatness of my labours and sufferings, or in the success of my ministry. By the chiefest apostles, St. Paul meant Peter, James, and John, whom he called pillars, Galatians 2:9. Let the Papists reconcile this account which Paul gives of himself as an apostle, with their pretended supremacy of Peter over all the apostles. But, or for, though I be rude, or unskilful, in speech — Speaking in a plain, unadorned way, like an unlearned person, as the word idiwthv, here used, properly signifies. “The apostle,” says Macknight, “called himself unlearned in speech, because, in preaching, he did not follow the rules of the Grecian rhetoric. His discourses were not composed with that art which the Greeks showed in the choice and arrangement of their words, and in the disposition of their periods. Neither were they delivered with those modulations of voice, and with those studied gestures, wherewith the Greeks set off their orations. This sort of eloquence the apostle utterly disclaimed, for a reason mentioned 1 Corinthians 1:17. It seems the faction in Corinth had objected to him his want of these accomplishments.” Or, as some think, the irony of the faction was levelled, not against the apostle’s style, but against his pronunciation and action in speaking, which, through some bodily infirmity, was ungraceful and unacceptable. See on 2 Corinthians 10:10. Probably the faction objected both imperfections to him. Yet not in knowledge — If I be unskilful in speech, I am not so in the knowledge of the gospel of Christ, and of the dispensations which were introductory to it. But we have been thoroughly made manifest, &c. — You have had sufficient proof of my acquaintance with the great doctrines of Christianity, and what my gifts are, and therefore you ought not to call in question my authority as an apostle, or my ability to teach, direct, and govern your church, nor to prefer another in opposition to me.

Ver. 5. For I suppose, or estimate, that I was not a whit behind the very chiefest apostles. Here he honours Peter, and John, and others, but has confidence that in doctrine, in labours, in sufferings, and purity of life, he was not their inferior. If so, what then would be the contrast between him, and the emissaries of judaism?

5. I am justly jealous at this for the following reason: I suppose— Literally, I reckon myself not to have been at all inferior to these over-much apostles.

The allusion, as the best scholars now agree, is not to either of the twelve apostles, but to the pretended and pretentious apostles, whose preaching is characterized in the last verse. The over-much apostles is an epithet which characterizes the assumption of the party.

Ver. 5.-6. A short summary, introducing the boasting of '(15-18; and justifying the contrast, unfavorable to the opponents, implied in 2 Corinthians 11:4. It reveals the purpose of the whole boasting, viz. to cover Paul’s opponents with shame, and thus save his readers from their snares.

Fallen-short: 2 Corinthians 12:11; 1 Corinthians 1:7; 12:24: to be behind, or deficient, in anything. Grammar does not decide whether Paul refers to a past and now continuing falling short, or to something future and continuing. Cp. 2 Corinthians 10:10; 5:11. The former is more likely.

The overmuch apostles: the false apostles of 2 Corinthians 11:13. It continues the irony of 2 Corinthians 11:4. There is no hint of a reference to the twelve. 2 Corinthians 11:6 begins Paul’s boasting, by meeting a charge of his opponents, already quoted in 2 Corinthians 10:10.

Uninstructed: same word as “private-member” in 1 Corinthians 14:16, 23f. See notes. Paul admits that he has not had the special training in rhetoric given in the schools. But this is not inconsistent with that eloquent which is the natural outgrowth of full knowledge and deep earnestness, and which breathes in every page of Paul’s epistles. Yet we can well conceive that Paul did not use the artificial modes of arrangement and expression then in vogue in the schools, to which probably then as in all ages inferior men attached great importance.

Not in knowledge: acquaintance with the matter in hand, which is infinitely more important than modes of utterance.

We have made it manifest: viz. the just-mentioned knowledge. Paul means probably that in everything he did he gave proof, among all men, of his knowledge, by his action towards the Corinthians. He thus appeals, in support of the assertion in 2 Corinthians 11:6a, to his own known work.

Towards you: cp. 2 Corinthians 1:12.

Manifest in: as in 2 Corinthians 4:10f.

I am… we have. While defending himself Paul remembers that his defence avails equally for his colleagues.

V. 6. If I am unskilful in speech-If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.

Verse 6. But though I be rude in speech] idiwthv tw logw 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.

Verses 4-6. For if he that cometh — After me, with such extraordinary pretences; preach another Jesus — Can point out to you another Saviour; whom we have not preached — Who shall better or equally deserve your attention and regard; or if ye receive another spirit — By his preaching, which ye have not received — By ours, and which can bestow upon you gifts superior to those which you received through our ministry; or another gospel — Bringing you tidings equally happy, evident, and important, with those which we brought you; ye might well bear with him — In his pretensions to exceed us, and there would be some excuse for your conduct; but how far this is from being, or so much as seeming to be, the case, I need not say. For I suppose — Logizomai, I reckon, or, I conclude, upon most certain knowledge; that I was not a whit behind — I was in nothing inferior to; the very chiefest apostles — Either in spiritual gifts, or the greatness of my labours and sufferings, or in the success of my ministry. By the chiefest apostles, St. Paul meant Peter, James, and John, whom he called pillars, Galatians 2:9. Let the Papists reconcile this account which Paul gives of himself as an apostle, with their pretended supremacy of Peter over all the apostles. But, or for, though I be rude, or unskilful, in speech — Speaking in a plain, unadorned way, like an unlearned person, as the word idiwthv, here used, properly signifies. “The apostle,” says Macknight, “called himself unlearned in speech, because, in preaching, he did not follow the rules of the Grecian rhetoric. His discourses were not composed with that art which the Greeks showed in the choice and arrangement of their words, and in the disposition of their periods. Neither were they delivered with those modulations of voice, and with those studied gestures, wherewith the Greeks set off their orations. This sort of eloquence the apostle utterly disclaimed, for a reason mentioned 1 Corinthians 1:17. It seems the faction in Corinth had objected to him his want of these accomplishments.” Or, as some think, the irony of the faction was levelled, not against the apostle’s style, but against his pronunciation and action in speaking, which, through some bodily infirmity, was ungraceful and unacceptable. See on 2 Corinthians 10:10. Probably the faction objected both imperfections to him. Yet not in knowledge — If I be unskilful in speech, I am not so in the knowledge of the gospel of Christ, and of the dispensations which were introductory to it. But we have been thoroughly made manifest, &c. — You have had sufficient proof of my acquaintance with the great doctrines of Christianity, and what my gifts are, and therefore you ought not to call in question my authority as an apostle, or my ability to teach, direct, and govern your church, nor to prefer another in opposition to me.

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.

Ver. 5.-6. A short summary, introducing the boasting of '(15-18; and justifying the contrast, unfavorable to the opponents, implied in 2 Corinthians 11:4. It reveals the purpose of the whole boasting, viz. to cover Paul’s opponents with shame, and thus save his readers from their snares.

Fallen-short: 2 Corinthians 12:11; 1 Corinthians 1:7; 12:24: to be behind, or deficient, in anything. Grammar does not decide whether Paul refers to a past and now continuing falling short, or to something future and continuing. Cp. 2 Corinthians 10:10; 5:11. The former is more likely.

The overmuch apostles: the false apostles of 2 Corinthians 11:13. It continues the irony of 2 Corinthians 11:4. There is no hint of a reference to the twelve. 2 Corinthians 11:6 begins Paul’s boasting, by meeting a charge of his opponents, already quoted in 2 Corinthians 10:10.

Uninstructed: same word as “private-member” in 1 Corinthians 14:16, 23f. See notes. Paul admits that he has not had the special training in rhetoric given in the schools. But this is not inconsistent with that eloquent which is the natural outgrowth of full knowledge and deep earnestness, and which breathes in every page of Paul’s epistles. Yet we can well conceive that Paul did not use the artificial modes of arrangement and expression then in vogue in the schools, to which probably then as in all ages inferior men attached great importance.

Not in knowledge: acquaintance with the matter in hand, which is infinitely more important than modes of utterance.

We have made it manifest: viz. the just-mentioned knowledge. Paul means probably that in everything he did he gave proof, among all men, of his knowledge, by his action towards the Corinthians. He thus appeals, in support of the assertion in 2 Corinthians 11:6a, to his own known work.

Towards you: cp. 2 Corinthians 1:12.

Manifest in: as in 2 Corinthians 4:10f.

I am… we have. While defending himself Paul remembers that his defence avails equally for his colleagues.

V. 7. Have I committed an offence-Will any turn this into an objection? In humbling myself-To work at my trade.

That ye might be exalted-To be children of God.

Verse 7. Have I committed an offence in abasing myself] Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labour for my support? Well; I have done this that you might be exalted-that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical.

Verses 7-9. Have I committed an offence — Will any turn this into an objection; in abasing myself — Stooping to work at my trade; that ye might be exalted — To the dignity of being the children of God; because I have preached the gospel to you free of expense. “This the apostle’s enemies said was a presumption, that he knew himself to be no apostle; or, if he was an apostle, it showed that he did not love the Corinthians. The first of these objections he had answered in his former epistle, (1 Corinthians 9:3-19,) by proving his right to a maintenance, and by declaring that he declined using that right, merely to make his preaching the more acceptable and successful. The second objection he answers in this chapter, verses 11-15.” I robbed — Greek, esolhsa, I spoiled, as it were, other churches — (It is a military term;) taking wages — Oywnion, pay, (another military word,) of them, when I first came to you; to do you service — To serve your best interests by converting you to, and instructing you in, the faith of the gospel. It appears from Philippians 4:15, 16, that it was from the church at Philippi that he received the support here spoken of. For the brethren there, “being strongly impressed with a sense of the advantages which mankind derived from the gospel, were so anxious to render the apostle’s preaching in Corinth successful, that, during his residence there, they sent him money, to prevent his being burdensome to the Corinthians. His acceptance of these presents he called a spoiling of the Philippians, because, as he was not labouring among them, he took their money without giving them any thing in return for it; and a taking of wages: but it was for a service performed, not to the Philippians, but to the Corinthians.” And when I was present with you and wanted — The gains of my labour not quite supplying my necessities; I was chargeable to no man — Of your church, or of Corinth. The word here used, katenarkhsa, appears to be derived from narkh, which, Elian says, is the name of a fish, called by the Latins torpedo, because it deprives those who touch it of the sense of feeling. According to this derivation of the word, the apostle’s meaning is, I benumbed, or oppressed, or hurt, no one. See the notes of Joach. Camerar. For what was lacking — For my support; the brethren from Macedonia supplied — Though it seems the apostle generally maintained himself by his own labour, he was sometimes so occupied in preaching, and in the other functions of his ministry, that he had little time for working. This was the case when he was first at Corinth, at which time the Philippians relieved him. For he chose to receive help from the poor of that place, rather than from the rich Corinthians. In all things I have kept myself from being burdensome to you — In any way whatever; and will keep myself — So long as God shall enable me.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

7. Committed… offence—As towards the Corinthians the offence would be the placing them in the beggarly position of receiving gratuitous benefit, and so (ver. 10) showing want of love, Paul admits the fact of a determination, to cut off all chance for his detractors, to receive no pay from Corinth. Abasing myself—By working at his trade of tent-making, as he did for months with Aquila at Corinth. Acts 18:3. Exalted—Into a powerful Christian Church. Freely—Gratuitously.

Ver. 7. From his first boast, viz. of “knowledge,” Paul now turns to a second.

Or was it a sin etc.; suggests perhaps, but does not necessarily prove, that this boast, like the last, may be a reproach from his adversaries. For it may be that Paul merely throws his boast into the form of a reply to a conceivable objection that thus he may place his conduct and that of his opponents in a stronger light.

When humbling myself etc.; a preliminary comment on the following fact, revealing its bearing upon this question. Paul submitted to menial toil and actual want (2 Corinthians 11:8) in order that thus the Gospel might have unhindered progress (1 Corinthians 9:12) and might raise the Corinthians into the lofty position of sons of God. Cp. 2 Corinthians 8:9.

That-as-a-free-gift etc.: the supposed sin committed by Paul. As-a-free-gift: without receiving pay from his converts. Free-gift… Gospel of God: appropriate collocation. Cp. Romans 5:15. It could not be a sin to announce without cost the good news which God had sent into the world; especially when in doing so he was making himself low that his hearers might be lifted up.

V. 8. I spoiled other churches-I, as it were, took the spoils of them: it is a military term.

Taking wages (or pay, another military word) of them-When I came to you at first.

And when I was present with you, and wanted-My work not quite supplying my necessities.

I was chargeable to no man-Of Corinth.

Verse 8. I robbed other Churches] This part of the sentence is explained by the latter, taking wages to do you service. The word oywnion signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime?

Verses 7-9. Have I committed an offence — Will any turn this into an objection; in abasing myself — Stooping to work at my trade; that ye might be exalted — To the dignity of being the children of God; because I have preached the gospel to you free of expense. “This the apostle’s enemies said was a presumption, that he knew himself to be no apostle; or, if he was an apostle, it showed that he did not love the Corinthians. The first of these objections he had answered in his former epistle, (1 Corinthians 9:3-19,) by proving his right to a maintenance, and by declaring that he declined using that right, merely to make his preaching the more acceptable and successful. The second objection he answers in this chapter, verses 11-15.” I robbed — Greek, esolhsa, I spoiled, as it were, other churches — (It is a military term;) taking wages — Oywnion, pay, (another military word,) of them, when I first came to you; to do you service — To serve your best interests by converting you to, and instructing you in, the faith of the gospel. It appears from Philippians 4:15, 16, that it was from the church at Philippi that he received the support here spoken of. For the brethren there, “being strongly impressed with a sense of the advantages which mankind derived from the gospel, were so anxious to render the apostle’s preaching in Corinth successful, that, during his residence there, they sent him money, to prevent his being burdensome to the Corinthians. His acceptance of these presents he called a spoiling of the Philippians, because, as he was not labouring among them, he took their money without giving them any thing in return for it; and a taking of wages: but it was for a service performed, not to the Philippians, but to the Corinthians.” And when I was present with you and wanted — The gains of my labour not quite supplying my necessities; I was chargeable to no man — Of your church, or of Corinth. The word here used, katenarkhsa, appears to be derived from narkh, which, Elian says, is the name of a fish, called by the Latins torpedo, because it deprives those who touch it of the sense of feeling. According to this derivation of the word, the apostle’s meaning is, I benumbed, or oppressed, or hurt, no one. See the notes of Joach. Camerar. For what was lacking — For my support; the brethren from Macedonia supplied — Though it seems the apostle generally maintained himself by his own labour, he was sometimes so occupied in preaching, and in the other functions of his ministry, that he had little time for working. This was the case when he was first at Corinth, at which time the Philippians relieved him. For he chose to receive help from the poor of that place, rather than from the rich Corinthians. In all things I have kept myself from being burdensome to you — In any way whatever; and will keep myself — So long as God shall enable me.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

8. Robbed—An indignant hyperbole. When his great ministerial labours interfered with his self-support, he accepted what they voluntarily offered, but were not obligated to give.

Ver. 8.-9. Facts explaining, and showing the force of, the statement implied in the question of 2 Corinthians 11:7.

Other churches: those of Macedonia (2 Corinthians 11:9, Philippians 4:15f) and possibly others; from whom Paul received money to enable him to preach at Corinth without cost to the Corinthians. Plundered: a daring hyperbole. If sin was committed, it was against the other churches.

Minister to you: to render them the free and honorable service of preaching the Gospel. Cp. 2 Corinthians 5:18. The following words suggest that 2 Corinthians 11:8a refers to money received before Paul came to Corinth. And contributions received in Thessalonica before his first visit to Corinth (Acts 17:1; 18:1) are mentioned in Philippians 4:16. Either to these or to gifts received after he left Macedonia, Philippians 4:15 may refer. Perhaps Paul accepted the second contribution sent to him at Thessalonica in view of his needs in the missionary journey still before him. And, if so, he took pay from other churches in order to preach the Gospel at Corinth.

2 Corinthians 11:9a is a second and more startling fact. Brought to want: probably because his labors in the Gospel did not leave him sufficient time to earn a livelihood.

Present with you; recalls with almost tragic force Paul laboring among the Corinthians, how earnestly and successfully they knew well, and yet in want.

Press-down-upon: 2 Corinthians 12:13: a very rare word denoting to press upon so as to paralyze. Another hyperbole. They could not say that he laid paralyzing burdens upon them for his own maintenance. 2 Corinthians 11:9b states another fact which explains how Paul avoided burdening his readers.

The brothers: well known to the readers; perhaps Silas and Timothy. Cp. Acts 18:5, “when they came from Macedonia, i.e. Silas and Timothy, Paul was being held fast by the word, testifying to the Jews that Jesus is the Christ”; which seems to imply that when they came he was fully occupied with preaching.

When they came etc.: their coming put an end to his want. In everything; includes demands for money and whatever else might seem to oppress them.

And will keep; lays emphasis on Paul’s refusal to be burdensome, as being an expression of a deliberate and abiding purpose.

2 Corinthians 11:7-9 reveal an interesting trait of the inner apostolic life of Paul, a practical working out of his set purpose (1 Corinthians 9:12, 15ff) to preach the Gospel without cost. At Corinth (Acts 18:3) and at Thessalonica (2 Thessalonians 3:7ff) and at Ephesus (Acts 20:34) he toiled at menial labor to support himself and his companions. And he did not give to the Gospel merely his spare time, after earning a livelihood; but spent to supply his bodily needs only the time not occupied by evangelical work. Consequently, although his weary toil was continued into the night, (2 Thessalonians 3:8,) he was unable to keep himself from want: for he could not restrain (Acts 18:5) his evangelical activity, and would not lay a burden upon his new converts. This last he refused to do lest he might hide the true nature of the Gospel under the appearance of worldly self-seeking. Yet he accepted with gratitude free gifts from a distance: for these he felt to be a meet expression of spiritual life.

V. 9. For-I choose to receive help from the poor Macedonians, rather than the rich Corinthians! Were the poor in all ages more generous than the rich?

Verse 9. And when I was present with you] The particle kai which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?

The brethren which came from Macedonia] He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, Philippians 4:15, 16. See the Introduction, sec. vi.

Verses 7-9. Have I committed an offence — Will any turn this into an objection; in abasing myself — Stooping to work at my trade; that ye might be exalted — To the dignity of being the children of God; because I have preached the gospel to you free of expense. “This the apostle’s enemies said was a presumption, that he knew himself to be no apostle; or, if he was an apostle, it showed that he did not love the Corinthians. The first of these objections he had answered in his former epistle, (1 Corinthians 9:3-19,) by proving his right to a maintenance, and by declaring that he declined using that right, merely to make his preaching the more acceptable and successful. The second objection he answers in this chapter, verses 11-15.” I robbed — Greek, esolhsa, I spoiled, as it were, other churches — (It is a military term;) taking wages — Oywnion, pay, (another military word,) of them, when I first came to you; to do you service — To serve your best interests by converting you to, and instructing you in, the faith of the gospel. It appears from Philippians 4:15, 16, that it was from the church at Philippi that he received the support here spoken of. For the brethren there, “being strongly impressed with a sense of the advantages which mankind derived from the gospel, were so anxious to render the apostle’s preaching in Corinth successful, that, during his residence there, they sent him money, to prevent his being burdensome to the Corinthians. His acceptance of these presents he called a spoiling of the Philippians, because, as he was not labouring among them, he took their money without giving them any thing in return for it; and a taking of wages: but it was for a service performed, not to the Philippians, but to the Corinthians.” And when I was present with you and wanted — The gains of my labour not quite supplying my necessities; I was chargeable to no man — Of your church, or of Corinth. The word here used, katenarkhsa, appears to be derived from narkh, which, Elian says, is the name of a fish, called by the Latins torpedo, because it deprives those who touch it of the sense of feeling. According to this derivation of the word, the apostle’s meaning is, I benumbed, or oppressed, or hurt, no one. See the notes of Joach. Camerar. For what was lacking — For my support; the brethren from Macedonia supplied — Though it seems the apostle generally maintained himself by his own labour, he was sometimes so occupied in preaching, and in the other functions of his ministry, that he had little time for working. This was the case when he was first at Corinth, at which time the Philippians relieved him. For he chose to receive help from the poor of that place, rather than from the rich Corinthians. In all things I have kept myself from being burdensome to you — In any way whatever; and will keep myself — So long as God shall enable me.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

9. Wanted—Was in need of funds. From Macedonia—Silas and Timothy, who, coming from Macedonia, found Paul lonely, dispirited, and working at his trade, brought him glad news, needed funds, and brotherly re-enforcement in preaching the gospel. Burdensome—A figurative word borrowed from the torpedo, which by its touch torpifies. St. Paul did not by pecuniary pressure torpify or burden the Corinthians. The harsh figure, perhaps, was borrowed from the sarcasms of his detractors. So will I—The principle required it, and his will was firm.

Ver. 8.-9. Facts explaining, and showing the force of, the statement implied in the question of 2 Corinthians 11:7.

Other churches: those of Macedonia (2 Corinthians 11:9, Philippians 4:15f) and possibly others; from whom Paul received money to enable him to preach at Corinth without cost to the Corinthians. Plundered: a daring hyperbole. If sin was committed, it was against the other churches.

Minister to you: to render them the free and honorable service of preaching the Gospel. Cp. 2 Corinthians 5:18. The following words suggest that 2 Corinthians 11:8a refers to money received before Paul came to Corinth. And contributions received in Thessalonica before his first visit to Corinth (Acts 17:1; 18:1) are mentioned in Philippians 4:16. Either to these or to gifts received after he left Macedonia, Philippians 4:15 may refer. Perhaps Paul accepted the second contribution sent to him at Thessalonica in view of his needs in the missionary journey still before him. And, if so, he took pay from other churches in order to preach the Gospel at Corinth.

2 Corinthians 11:9a is a second and more startling fact. Brought to want: probably because his labors in the Gospel did not leave him sufficient time to earn a livelihood.

Present with you; recalls with almost tragic force Paul laboring among the Corinthians, how earnestly and successfully they knew well, and yet in want.

Press-down-upon: 2 Corinthians 12:13: a very rare word denoting to press upon so as to paralyze. Another hyperbole. They could not say that he laid paralyzing burdens upon them for his own maintenance. 2 Corinthians 11:9b states another fact which explains how Paul avoided burdening his readers.

The brothers: well known to the readers; perhaps Silas and Timothy. Cp. Acts 18:5, “when they came from Macedonia, i.e. Silas and Timothy, Paul was being held fast by the word, testifying to the Jews that Jesus is the Christ”; which seems to imply that when they came he was fully occupied with preaching.

When they came etc.: their coming put an end to his want. In everything; includes demands for money and whatever else might seem to oppress them.

And will keep; lays emphasis on Paul’s refusal to be burdensome, as being an expression of a deliberate and abiding purpose.

2 Corinthians 11:7-9 reveal an interesting trait of the inner apostolic life of Paul, a practical working out of his set purpose (1 Corinthians 9:12, 15ff) to preach the Gospel without cost. At Corinth (Acts 18:3) and at Thessalonica (2 Thessalonians 3:7ff) and at Ephesus (Acts 20:34) he toiled at menial labor to support himself and his companions. And he did not give to the Gospel merely his spare time, after earning a livelihood; but spent to supply his bodily needs only the time not occupied by evangelical work. Consequently, although his weary toil was continued into the night, (2 Thessalonians 3:8,) he was unable to keep himself from want: for he could not restrain (Acts 18:5) his evangelical activity, and would not lay a burden upon his new converts. This last he refused to do lest he might hide the true nature of the Gospel under the appearance of worldly self-seeking. Yet he accepted with gratitude free gifts from a distance: for these he felt to be a meet expression of spiritual life.

V. 10. This my boasting shall not be stopped-For I will receive nothing from you.

Verse 10. As the truth of Christ is in me] estin alhqeia cristou en emoi. The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath. In the regions of Achaia.] The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district.

Verses 10-12. As the truth of Christ is in me — As sure as I am a true Christian, and an apostle. The expression has the nature of an oath. See on Romans 9:1. No man shall stop me of this boasting — For I will receive nothing from you. Wherefore — For what reason have I resolved on this? Is it, as my enemies tell you, because I do not love you, and will not be obliged to you? God knoweth that is not the case. But what I do, &c. — As if he had said, The true reason why I do so, and resolve to continue the same course, is this; that I may cut off occasion, namely, of reproaching me, or boasting of themselves, from them which desire occasion for so doing; that wherein they glory — Namely, of their preaching freely, at least sometimes, or some of them, or pretending to do so; they may be found even as we — To have no advantage over me in this respect. It would seem that the false teachers at Corinth, in imitation of the apostle, pretended to take nothing for their preaching, and boasted of their disinterestedness. Nevertheless, on other pretences they received presents from their disciples in private, nay, extorted them. See verse 20. Wherefore, to put these impostors to shame, and to oblige them really to imitate him, the apostle declared that he never had taken any thing, nor ever would take any thing from the Corinthians, whether in public or in private, on any account whatever.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

10. As—A solemn asseveration. Stop me—Fence me off. Wordsworth suggests this as a happy image drawn from the wall across the isthmus of Corinth, fencing the regions of Achaia from Northern Greece, whence Paul was writing.

Ver. 10.-12, Dwells upon, and explains the motive of, the deliberate purpose asserted in the last words of 2 Corinthians 11:9. Truth of Christ: the exact correspondence of Christ’s words with facts, past, present, or future. See under Romans 1:18. Since Christ lives in Paul, (Galatians 2:20,) this element of His character is found in Paul. To this he now appeals. Cp. 2 Corinthians 11:18; Romans 9:1. That this boasting etc.: an assertion which is a truth of Christ in Paul. This boasting: viz. “I have kept myself… and will keep.” In reference to me: as in 2 Corinthians 10:13, 15, 16; Galatians 6:4; cp. Romans 4:2: not quite the same as “my boasting.” Others besides Paul might boast about his refusal to burden the church. The presence of opponents made it specially important that in the regions of Achaia this boasting should not be silenced. Why? interrupts the discourse as if to compel the readers to consider Paul’s conduct and motive. Because I do not love you? His refusal of money from the Corinthians while accepting it from the Macedonians might seem to be an act of contemptuous dislike. For we seldom refuse a gift from those we love. God knows: before whom (2 Corinthians 11:11) Paul’s heart and apostolic work “are made manifest.”

V. 11. Do I refuse to receive anything of you, because I love you not? God knoweth that is not the case.

Verse 11. Wherefore] Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you.

Verses 10-12. As the truth of Christ is in me — As sure as I am a true Christian, and an apostle. The expression has the nature of an oath. See on Romans 9:1. No man shall stop me of this boasting — For I will receive nothing from you. Wherefore — For what reason have I resolved on this? Is it, as my enemies tell you, because I do not love you, and will not be obliged to you? God knoweth that is not the case. But what I do, &c. — As if he had said, The true reason why I do so, and resolve to continue the same course, is this; that I may cut off occasion, namely, of reproaching me, or boasting of themselves, from them which desire occasion for so doing; that wherein they glory — Namely, of their preaching freely, at least sometimes, or some of them, or pretending to do so; they may be found even as we — To have no advantage over me in this respect. It would seem that the false teachers at Corinth, in imitation of the apostle, pretended to take nothing for their preaching, and boasted of their disinterestedness. Nevertheless, on other pretences they received presents from their disciples in private, nay, extorted them. See verse 20. Wherefore, to put these impostors to shame, and to oblige them really to imitate him, the apostle declared that he never had taken any thing, nor ever would take any thing from the Corinthians, whether in public or in private, on any account whatever.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

11. It was not from want of love that St. Paul thus left Corinth in the shade.

Ver. 10.-12, Dwells upon, and explains the motive of, the deliberate purpose asserted in the last words of 2 Corinthians 11:9. Truth of Christ: the exact correspondence of Christ’s words with facts, past, present, or future. See under Romans 1:18. Since Christ lives in Paul, (Galatians 2:20,) this element of His character is found in Paul. To this he now appeals. Cp. 2 Corinthians 11:18; Romans 9:1. That this boasting etc.: an assertion which is a truth of Christ in Paul. This boasting: viz. “I have kept myself… and will keep.” In reference to me: as in 2 Corinthians 10:13, 15, 16; Galatians 6:4; cp. Romans 4:2: not quite the same as “my boasting.” Others besides Paul might boast about his refusal to burden the church. The presence of opponents made it specially important that in the regions of Achaia this boasting should not be silenced. Why? interrupts the discourse as if to compel the readers to consider Paul’s conduct and motive. Because I do not love you? His refusal of money from the Corinthians while accepting it from the Macedonians might seem to be an act of contemptuous dislike. For we seldom refuse a gift from those we love. God knows: before whom (2 Corinthians 11:11) Paul’s heart and apostolic work “are made manifest.”

V. 12. Who desire any occasion-To censure me.

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

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

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

Verses 10-12. As the truth of Christ is in me — As sure as I am a true Christian, and an apostle. The expression has the nature of an oath. See on Romans 9:1. No man shall stop me of this boasting — For I will receive nothing from you. Wherefore — For what reason have I resolved on this? Is it, as my enemies tell you, because I do not love you, and will not be obliged to you? God knoweth that is not the case. But what I do, &c. — As if he had said, The true reason why I do so, and resolve to continue the same course, is this; that I may cut off occasion, namely, of reproaching me, or boasting of themselves, from them which desire occasion for so doing; that wherein they glory — Namely, of their preaching freely, at least sometimes, or some of them, or pretending to do so; they may be found even as we — To have no advantage over me in this respect. It would seem that the false teachers at Corinth, in imitation of the apostle, pretended to take nothing for their preaching, and boasted of their disinterestedness. Nevertheless, on other pretences they received presents from their disciples in private, nay, extorted them. See verse 20. Wherefore, to put these impostors to shame, and to oblige them really to imitate him, the apostle declared that he never had taken any thing, nor ever would take any thing from the Corinthians, whether in public or in private, on any account whatever.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

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

4. Unmasking of their hypocrisy, and apologetic announcement of the measurement, 13-21.

For one brief moment St. Paul brings the detractors from the shade into the foreground, and gives them a terrible characterization.

Ver. 12. Paul’s real purpose in refusing to burden the Corinthians. To us it is obscure through our ignorance of the precise conduct of his opponents. The occasion (as in Romans 7:8) they sought was probably an opportunity of boasting to Paul’s disadvantage. And he was resolved so to act as to prevent this. It is easiest to suppose that these Jews who had come to Corinth boasted that they were disinterested and unpaid benefactors of the Corinthians; and that they were seeking an opportunity to show that Paul was not such, and was therefore inferior to themselves. Had he accepted maintenance from the Corinthians, these men would have found the opportunity they sought.

In the matter in which they boast: in the boasted disinterestedness of their service for the Corinthians.

As we are: i.e. laboring for the Corinthians without pay. This seems to imply that while these opponents professed to be disinterested benefactors they were really serving their own selfish ends, and were secretly making, perhaps in some indirect way, their own profit. They were (2 Corinthians 11:13) “guileful workmen.” Paul refuses maintenance in order by his example to compel his opponents to forego these unworthy gains.

May be found; suggests a scrutiny to which their conduct (as well as Paul’s) would be subjected. Paul refuses maintenance that thus they may be compelled to do the same, so that when their conduct is examined they may be found to be like him.

Notice the bitter irony of these last words. Paul’s opponents boasted their disinterestedness, while making gain of the Corinthians; and eagerly watched him to detect self-enrichment, that they might boast of their own superiority. (These have been the tactics of demagogues in all ages.) But Paul resolved to refuse just recompense for real and great benefits, that thus by his example he may compel those who boasted their superiority to come up to his own level of working without pay, so that when his conduct and theirs are investigated they may be found to be as disinterested as he was. This interpretation is confirmed by the next verse.

Verse 13. For such are false apostles] Persons who pretend to be apostles, but have no mission from Christ.

Deceitful workers] They do preach and labour, but they have nothing but their own emolument in view.

Transforming themselves] Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ.

Verses 13-15. For such are false apostles — Whatever they may pretend to the contrary, being destitute of that divine mission which all the true apostles have; deceitful workers — Pretending to great disinterestedness in their work, while their only design is to promote their own interest; transforming themselves into the appearance of apostles of Christ — By pretending to preach the gospel without reward. And no marvel they assume that appearance; for Satan himself — In subordination to whom they act, can put on such deceitful appearances, and be transformed into an angel of light — Wearing, on certain occasions, a mask of sanctity and religion, in his attempts to deceive and insnare the souls of men, so that one would imagine his suggestions to be of a celestial and divine original. “In this manner, it may be supposed, Satan transformed himself, when he tempted our Lord in the wilderness; and in like manner also when he tempted our first mother Eve. Evil spirits are called angels of darkness, because they employ themselves in promoting error and wickedness, which is spiritual darkness. Whereas, good angels are called angels of light, because they employ themselves in promoting truth and virtue, which is spiritual light.” Therefore, it is no great thing — Nothing extraordinary; if his ministers also, under his influence, be transformed — That is, make themselves to appear; as ministers of righteousness — False teachers are justly called ministers of Satan, because they are employed in disseminating error, whereby Satan’s kingdom is supported in the world. And, on the other hand, with equal propriety are the teachers of true doctrine called ministers of righteousness, because of the efficacy of true doctrine to promote righteousness in them who receive it: whose end — Notwithstanding all their disguises; shall be according to their works — Here the end, as in Romans 6:21, signifies the final issue of a course of action; consequently the retribution which shall be made to the actor.

Ver. 7-13. Have I committed an offence in abasing myself, or dishonoured my profession in working with my hands, when the church in Corinth were few and poor? I then worked for my bread, and shared it with my fellow-labourers. 1 Corinthians 4:6. 9:12. But when the churches of Macedonia sent, and supplied my wants, I accounted it as a sweet-smelling savour to God. In this I robbed other churches to do you service, and preached to you a free gospel. And though the fine gentlemen looked down upon me with contempt, as poor and abject, they being in the pay of the great synagogue, what I then did, I will do. I will not allow them to call me a hireling. They are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

13. For—I will give them no occasion, for the following reason. False apostles—As, above, they were overmuch apostles. Deceitful workers— Treacherous machinators; one of whose twofold machinations we have described above.

Ver. 13.-15. Paul’s purpose (2 Corinthians 11:12) implies that his opponents are not what they professed to be. He now explains and justifies his purpose by a plain assertion that they are false and guileful. False-apostles: like “false brethren,” “false-prophets,” 2 Corinthians 11:26; Galatians 2:4; 1 John 4:1; 2 Peter 2:1, etc. They claimed to be apostles, but were not.

Workmen: Philippians 3:2; 2 Timothy 2:15; Matthew 9:37; Acts 19:25. They were workers; but with hidden, selfish, and wicked motives.

Fashioning themselves etc.: more fully, “changing their exterior into that of apostles of Christ.” They assumed the dignity of men formally sent by Christ and thus holding the first rank in the church. See under Romans 1:1. The repetition of the word apostle suggests that they claimed this specific title. Yet this audacity excites no wonder in Paul. For their master Satan does the same.

Angel of light: same as “angel from heaven,” Galatians 1:8. When visibly visiting earth they came clothed in the brightness of the world to which they belong. Satan’s empire is darkness: Colossians 1:13. But it is his habit to approach men in the garb of an angel from heaven. And at all times Evil is prone to assume the appearance of Good.

His ministers: doing, of their own free choice, his work. Cp. “his angels,” Matthew 25:41; Revelation 12:7. Such are all who deal in falsehood and guile: for unconsciously they are acting under his guidance and are working out his purposes. This fearful description implies that Paul’s opponents, though church-members and professed followers and apostles of Jesus, were bad men, deliberately deceiving the Corinthian Christians. Therefore, since Evil ever assumes the garb of Good in order to ensnare men, it was no wonder that these men assumed a garb which was not their own.

Ministers of righteousness: as in 2 Corinthians 3:9. Cp. Romans 6:19. These men put on a new garb, representing themselves as men laboring to make dominant among men conformity to the Law of God, and thus servants of the abstract principle of Righteousness.

Whose end etc.] Their guilt was so evident that a mere statement of a general principle announces their fate.

According to their works: Romans 2:6.

End: Romans 6:21f; Philippians 3:19; Hebrews 6:8; 1 Peter 4:17: not simply the point at which something ceases, but the goal towards which it tends, and in which existing forces find their full outworking and the whole its consummation. Cp. 1 Timothy 1:5; 1 Peter 1:9. Its cognate adjective is “mature” or “perfect.” See under 1 Corinthians 2:6. These words imply that Paul had no expectation that all men will eventually be saved. For he is evidently thinking of bad works; and therefore of a bad end. But, if finally restored, the end of all men, and of these servants of Satan, would be endless happiness; in whose light the most terrible and prolonged bygone torments will, as endless and glorious ages roll by, dwindle into insignificance. Of these eternally happy ones Paul could not say (Philippians 3:19) that their “end is destruction”; nor Christ, (Mark 14:21,) “it were good for him, if that man had not been born.” Certain passages which seem to imply an expectation of universal restoration will claim our attention elsewhere.

REVIEW. In beginning to portray his own conduct Paul is deeply conscious of the foolishness of speaking about oneself. He therefore begs for indulgence, on the ground of his special relation to his readers, and his fears about them prompted by their ready reception of false teaching. Their folly in this he shows (2 Corinthians 11:5-12:18) by a long portrayal of himself Whatever may be said about his modes of speech, he has given full proof of his knowledge. And, although reduced to want in their midst until relieved by contributions from Macedonia, he refused and will still refuse, all payment for his labors among the Corinthians. Yet he does this, not from want of love but because he is determined to put an end to the gains of some who profess to be disinterested and unpaid benefactors; that thus he may bring up to his own level, under the scrutiny to which both he and they are subject, those who claim to be his superiors. This implied charge he supports by saying that his opponents are deceivers, servants of the great deceiver, men whose real conduct will in the end have its due recompense.

About the deceivers here referred to, see further in the Review of DIV. III. under 2 Corinthians 13:10.

V. 14. Satan himself is transformed-Uses to transform himself; to put on the fairest appearances.

Verse 14. And no marvel] kai ou qaumaston. And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.

Satan himself is transformed into an angel of light.] As in 2 Corinthians 11:3 the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men: 1. The subtle serpent. 2. The roaring lion. 3. The angel of light. He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretence of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.

Verses 13-15. For such are false apostles — Whatever they may pretend to the contrary, being destitute of that divine mission which all the true apostles have; deceitful workers — Pretending to great disinterestedness in their work, while their only design is to promote their own interest; transforming themselves into the appearance of apostles of Christ — By pretending to preach the gospel without reward. And no marvel they assume that appearance; for Satan himself — In subordination to whom they act, can put on such deceitful appearances, and be transformed into an angel of light — Wearing, on certain occasions, a mask of sanctity and religion, in his attempts to deceive and insnare the souls of men, so that one would imagine his suggestions to be of a celestial and divine original. “In this manner, it may be supposed, Satan transformed himself, when he tempted our Lord in the wilderness; and in like manner also when he tempted our first mother Eve. Evil spirits are called angels of darkness, because they employ themselves in promoting error and wickedness, which is spiritual darkness. Whereas, good angels are called angels of light, because they employ themselves in promoting truth and virtue, which is spiritual light.” Therefore, it is no great thing — Nothing extraordinary; if his ministers also, under his influence, be transformed — That is, make themselves to appear; as ministers of righteousness — False teachers are justly called ministers of Satan, because they are employed in disseminating error, whereby Satan’s kingdom is supported in the world. And, on the other hand, with equal propriety are the teachers of true doctrine called ministers of righteousness, because of the efficacy of true doctrine to promote righteousness in them who receive it: whose end — Notwithstanding all their disguises; shall be according to their works — Here the end, as in Romans 6:21, signifies the final issue of a course of action; consequently the retribution which shall be made to the actor.

Ver. 14. And no marvel, for Satan himself is transformed into an angel of light. Fwtov, light, designates the pristine state of fallen angels. Isaiah has the same idea, when he says, How art thou fallen from heaven, oh Lucifer, son of the morning. llyh hailail, morning star. Satan’s presence created light, moving in his sphere as the first of archangels. — Those false apostles in the plumage of the dove could, for a time, impose on the very elect.

14. Transformed… light—This may be an allusion to the appearance of Satan at the temptation, and Milton on that hint has so described the scene.

Ver. 13.-15. Paul’s purpose (2 Corinthians 11:12) implies that his opponents are not what they professed to be. He now explains and justifies his purpose by a plain assertion that they are false and guileful. False-apostles: like “false brethren,” “false-prophets,” 2 Corinthians 11:26; Galatians 2:4; 1 John 4:1; 2 Peter 2:1, etc. They claimed to be apostles, but were not.

Workmen: Philippians 3:2; 2 Timothy 2:15; Matthew 9:37; Acts 19:25. They were workers; but with hidden, selfish, and wicked motives.

Fashioning themselves etc.: more fully, “changing their exterior into that of apostles of Christ.” They assumed the dignity of men formally sent by Christ and thus holding the first rank in the church. See under Romans 1:1. The repetition of the word apostle suggests that they claimed this specific title. Yet this audacity excites no wonder in Paul. For their master Satan does the same.

Angel of light: same as “angel from heaven,” Galatians 1:8. When visibly visiting earth they came clothed in the brightness of the world to which they belong. Satan’s empire is darkness: Colossians 1:13. But it is his habit to approach men in the garb of an angel from heaven. And at all times Evil is prone to assume the appearance of Good.

His ministers: doing, of their own free choice, his work. Cp. “his angels,” Matthew 25:41; Revelation 12:7. Such are all who deal in falsehood and guile: for unconsciously they are acting under his guidance and are working out his purposes. This fearful description implies that Paul’s opponents, though church-members and professed followers and apostles of Jesus, were bad men, deliberately deceiving the Corinthian Christians. Therefore, since Evil ever assumes the garb of Good in order to ensnare men, it was no wonder that these men assumed a garb which was not their own.

Ministers of righteousness: as in 2 Corinthians 3:9. Cp. Romans 6:19. These men put on a new garb, representing themselves as men laboring to make dominant among men conformity to the Law of God, and thus servants of the abstract principle of Righteousness.

Whose end etc.] Their guilt was so evident that a mere statement of a general principle announces their fate.

According to their works: Romans 2:6.

End: Romans 6:21f; Philippians 3:19; Hebrews 6:8; 1 Peter 4:17: not simply the point at which something ceases, but the goal towards which it tends, and in which existing forces find their full outworking and the whole its consummation. Cp. 1 Timothy 1:5; 1 Peter 1:9. Its cognate adjective is “mature” or “perfect.” See under 1 Corinthians 2:6. These words imply that Paul had no expectation that all men will eventually be saved. For he is evidently thinking of bad works; and therefore of a bad end. But, if finally restored, the end of all men, and of these servants of Satan, would be endless happiness; in whose light the most terrible and prolonged bygone torments will, as endless and glorious ages roll by, dwindle into insignificance. Of these eternally happy ones Paul could not say (Philippians 3:19) that their “end is destruction”; nor Christ, (Mark 14:21,) “it were good for him, if that man had not been born.” Certain passages which seem to imply an expectation of universal restoration will claim our attention elsewhere.

REVIEW. In beginning to portray his own conduct Paul is deeply conscious of the foolishness of speaking about oneself. He therefore begs for indulgence, on the ground of his special relation to his readers, and his fears about them prompted by their ready reception of false teaching. Their folly in this he shows (2 Corinthians 11:5-12:18) by a long portrayal of himself Whatever may be said about his modes of speech, he has given full proof of his knowledge. And, although reduced to want in their midst until relieved by contributions from Macedonia, he refused and will still refuse, all payment for his labors among the Corinthians. Yet he does this, not from want of love but because he is determined to put an end to the gains of some who profess to be disinterested and unpaid benefactors; that thus he may bring up to his own level, under the scrutiny to which both he and they are subject, those who claim to be his superiors. This implied charge he supports by saying that his opponents are deceivers, servants of the great deceiver, men whose real conduct will in the end have its due recompense.

About the deceivers here referred to, see further in the Review of DIV. III. under 2 Corinthians 13:10.

V. 15. Therefore it is no great, no strange, thing; whose end, notwithstanding all their disguises, shall be according to their works.

Verse 15. Whose end shall be according to their works.] A bad way leads to a bad end. The way of sin is the way to hell.

Verses 13-15. For such are false apostles — Whatever they may pretend to the contrary, being destitute of that divine mission which all the true apostles have; deceitful workers — Pretending to great disinterestedness in their work, while their only design is to promote their own interest; transforming themselves into the appearance of apostles of Christ — By pretending to preach the gospel without reward. And no marvel they assume that appearance; for Satan himself — In subordination to whom they act, can put on such deceitful appearances, and be transformed into an angel of light — Wearing, on certain occasions, a mask of sanctity and religion, in his attempts to deceive and insnare the souls of men, so that one would imagine his suggestions to be of a celestial and divine original. “In this manner, it may be supposed, Satan transformed himself, when he tempted our Lord in the wilderness; and in like manner also when he tempted our first mother Eve. Evil spirits are called angels of darkness, because they employ themselves in promoting error and wickedness, which is spiritual darkness. Whereas, good angels are called angels of light, because they employ themselves in promoting truth and virtue, which is spiritual light.” Therefore, it is no great thing — Nothing extraordinary; if his ministers also, under his influence, be transformed — That is, make themselves to appear; as ministers of righteousness — False teachers are justly called ministers of Satan, because they are employed in disseminating error, whereby Satan’s kingdom is supported in the world. And, on the other hand, with equal propriety are the teachers of true doctrine called ministers of righteousness, because of the efficacy of true doctrine to promote righteousness in them who receive it: whose end — Notwithstanding all their disguises; shall be according to their works — Here the end, as in Romans 6:21, signifies the final issue of a course of action; consequently the retribution which shall be made to the actor.

Ver. 15. Whose end shall be according to their works. A word here is enough; they shall go with their master to Pluto’s dark house. Let all hypocrites read and tremble. Hypocrites can do what Satan, as such, cannot do. The old prophet of Bethel succeeded in destroying the young prophet, which neither the threats nor the rewards of the king could effect.

15. End—Their final retribution.

Ver. 13.-15. Paul’s purpose (2 Corinthians 11:12) implies that his opponents are not what they professed to be. He now explains and justifies his purpose by a plain assertion that they are false and guileful. False-apostles: like “false brethren,” “false-prophets,” 2 Corinthians 11:26; Galatians 2:4; 1 John 4:1; 2 Peter 2:1, etc. They claimed to be apostles, but were not.

Workmen: Philippians 3:2; 2 Timothy 2:15; Matthew 9:37; Acts 19:25. They were workers; but with hidden, selfish, and wicked motives.

Fashioning themselves etc.: more fully, “changing their exterior into that of apostles of Christ.” They assumed the dignity of men formally sent by Christ and thus holding the first rank in the church. See under Romans 1:1. The repetition of the word apostle suggests that they claimed this specific title. Yet this audacity excites no wonder in Paul. For their master Satan does the same.

Angel of light: same as “angel from heaven,” Galatians 1:8. When visibly visiting earth they came clothed in the brightness of the world to which they belong. Satan’s empire is darkness: Colossians 1:13. But it is his habit to approach men in the garb of an angel from heaven. And at all times Evil is prone to assume the appearance of Good.

His ministers: doing, of their own free choice, his work. Cp. “his angels,” Matthew 25:41; Revelation 12:7. Such are all who deal in falsehood and guile: for unconsciously they are acting under his guidance and are working out his purposes. This fearful description implies that Paul’s opponents, though church-members and professed followers and apostles of Jesus, were bad men, deliberately deceiving the Corinthian Christians. Therefore, since Evil ever assumes the garb of Good in order to ensnare men, it was no wonder that these men assumed a garb which was not their own.

Ministers of righteousness: as in 2 Corinthians 3:9. Cp. Romans 6:19. These men put on a new garb, representing themselves as men laboring to make dominant among men conformity to the Law of God, and thus servants of the abstract principle of Righteousness.

Whose end etc.] Their guilt was so evident that a mere statement of a general principle announces their fate.

According to their works: Romans 2:6.

End: Romans 6:21f; Philippians 3:19; Hebrews 6:8; 1 Peter 4:17: not simply the point at which something ceases, but the goal towards which it tends, and in which existing forces find their full outworking and the whole its consummation. Cp. 1 Timothy 1:5; 1 Peter 1:9. Its cognate adjective is “mature” or “perfect.” See under 1 Corinthians 2:6. These words imply that Paul had no expectation that all men will eventually be saved. For he is evidently thinking of bad works; and therefore of a bad end. But, if finally restored, the end of all men, and of these servants of Satan, would be endless happiness; in whose light the most terrible and prolonged bygone torments will, as endless and glorious ages roll by, dwindle into insignificance. Of these eternally happy ones Paul could not say (Philippians 3:19) that their “end is destruction”; nor Christ, (Mark 14:21,) “it were good for him, if that man had not been born.” Certain passages which seem to imply an expectation of universal restoration will claim our attention elsewhere.

REVIEW. In beginning to portray his own conduct Paul is deeply conscious of the foolishness of speaking about oneself. He therefore begs for indulgence, on the ground of his special relation to his readers, and his fears about them prompted by their ready reception of false teaching. Their folly in this he shows (2 Corinthians 11:5-12:18) by a long portrayal of himself Whatever may be said about his modes of speech, he has given full proof of his knowledge. And, although reduced to want in their midst until relieved by contributions from Macedonia, he refused and will still refuse, all payment for his labors among the Corinthians. Yet he does this, not from want of love but because he is determined to put an end to the gains of some who profess to be disinterested and unpaid benefactors; that thus he may bring up to his own level, under the scrutiny to which both he and they are subject, those who claim to be his superiors. This implied charge he supports by saying that his opponents are deceivers, servants of the great deceiver, men whose real conduct will in the end have its due recompense.

About the deceivers here referred to, see further in the Review of DIV. III. under 2 Corinthians 13:10.

V. 16. I say again-He premises a new apology to this new commendation of himself.

Let no man think me a fool-Let none think I do this without the utmost necessity. But if any do think me foolish herein, yet bear with my folly.

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

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

16. I say again—The apostle here resumes from verse 1 his apologetic, ironical, and hesitating preamble to the daring issue begun at verse 22. Fool—He dwells upon these imputations, as if to show that he knew all they could say, and was prepared to brave the whole. Otherwise—If you will not consent to hold me as no fool. A little—Diminishing in irony.

II CORINTHIANS

SECTION 16. — PAUL’S TOILS, PERILS, AND

HARDSHIPS. CH. 11:16-33.

Again I say, let not any one think me to be senseless. But at any rate if you do, even if as senseless, receive me, that I also may boast some little. What I speak, not according to the Lord do I speak, but as in senselessness, in this confidence of my boasting. Since many boast according to flesh, I also will boast. For gladly you bear with the senseless ones, being prudent. For you bear it if one enslaves you, if one eats you up, if one lays hold of you, if one lifts himself up, if in the face one strikes you. By way of dishonour I say how that we have become weak. But in whatever matter any one is daring, in senselessness I say it, daring am I also. Hebrews are they? And I am. Israelites are they? And I am. Seed of Abraham are they? And I am. Ministers of Christ are they? Wandering from my senses I speak, beyond this am I. In labours more abundantly, in prisons more abundantly, in beatings surpassingly, in deaths often. By the hand of Jews five times I received forty stripes save one: three times I was beaten with a rod: once I was stoned: three times I suffered shipwreck: a night and day I have spent in the deep. In journeys often: in dangers of rivers, dangers of robbers, dangers from my race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers in the sea, dangers among false-brothers. By labour and toil, in watchings often: in hunger and thirst, in fastings often, in cold and nakedness. Apart from the other things, there is for me my daily attention, my anxiety about all the churches. Who is weak and I am not weak? Who is ensnared and I am not set on fire? If there is need to boast the things of my weakness I will boast of. God, the Father of the Lord Jesus, knows, He who is blessed for ever, that I do not lie. In Damascus, the ethnarch of Aretas the king was guarding the city of the Damascenes, to seize me: and through a window, in a basket I was let down through the wall, and I escaped their hands.

Ver. 16. A second apology, introducing a second specific matter of boasting and a second contrast to Paul’s opponents.

Again; refers back to 2 Corinthians 11:1, which was practically an ironical disproof that his boasting is folly. This repetition reveals Paul’s great reluctance to appear to speak foolishly, even though conscious of a noble motive. He is jealous about the impression he makes upon others. But if he fail to convince them that he is not foolish he still begs them to listen to him even if as to a senseless one.

Receive, or accept: as in 2 Corinthians 11:4. Same word in 2 Corinthians 6:1; 7:15; 8:17; Galatians 4:14; Matthew 10:14, 40f. Cp. 2 Corinthians 7:2. To accept Paul’s pleading, is to accept him who pleads.

I also may boast: as others do. This supports the foregoing plea. It is developed in 2 Corinthians 11:18-20.

Some little: same words as in 2 Corinthians 11:1. Paul begs them to forgive, if they look upon his boasting as foolish, a momentary weakness, one shared by others whom they tolerate.

V. 17. I speak not after the Lord-Not by an express command from him; though still under the direction of his Spirit.

But as it were foolishly-In such a manner as many may think foolish.

Verse 17. I speak it not after the Lord] Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.

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

17. Not after the Lord—The great body of commentators we have consulted have interpreted Paul as confessing that the measurement that here follows was discordant with the spirit of Christ. Bloomfield alone asks: “Why, then, do we not understand Paul as sincerely and truly confessing that he was a fool?” Certainly he means the reverse. And these hard sayings against himself are but his defiant re-echoings of the taunts, actual or expected, of his detractors. One of those taunts was, or would be, that his boasting was un-Christlike. But, first, whose denunciations of the wickedness of his adversaries were ever more terrible than the Lord’s? and, second, what is there un-Christlike in Paul’s magnificent measurement of himself with his adversaries that now soon follows? Paul’s meaning is: What I now speak I speak, forsooth, not after the Lord, do I!

Ver. 17. A comment on “that I may boast.”

According to the Lord: taking the Master as my pattern, and His will as my guide. So Romans 15:5; 8:27. Paul wishes to throw off for a moment his apostolic dignity and say a few words which do not involve his Master’s reputation; in condescension to the weakness of his readers, who could not see, as we all see now, that in all this boasting he was animated by pure loyalty to Christ.

As in senselessness; keeps before us the request of 2 Corinthians 11:16b.

In this confidence (same word as in 2 Corinthians 9:4) of my boasting: source of the foolishness of which he might seem to be guilty, and in some sense an excuse for it. He speaks as he does because he is sure that what he says is true.

V. 18. After the flesh-That is, in external things.

Verse 18. Seeing that many glory after the flesh] Boast of external and secular things.

Verses 18-21. Seeing that many glory after the flesh — In circumcision, Jewish extraction, and other outward privileges and qualifications; I will glory also — In the same manner; nor can my seeming folly offend you; for ye — The disciples of the false apostles; suffer fools gladly, seeing ye yourselves are wonderfully wise — And in your extraordinary wisdom can cherish that arrogant temper in others. As if he had said, Being such very wise men, I hope you will bear with this piece of folly in me as you bear with it in others. This is written in the highest strain of ridicule, as is plain from the next verse, where, in mockery, he mentions their abjectly bearing the contumelious and injurious behaviour of the false teachers, as an example of their wisdom in bearing. But it was a bearing, not with fools, but with knaves, to their own cost. By taking notice of that circumstance, therefore, the apostle placed their pretended wisdom in a truly ridiculous light. For, &c. — Your patience in bearing is indeed very great; for ye suffer — Not only the folly, but the gross abuses of those false teachers; ye take it patiently if a man — Any of the false teachers; bring you into bondage — Lord it over you in the most arbitrary manner. If a man devour you — By his exorbitant demands, notwithstanding his boast of not being burdensome; if he take of you — Gifts and presents, pretending to exact nothing as due; if he exalt himself — By the most unbounded self-commendation; if he smite you on the face — Treat you as disgracefully as if he did so. I speak — What I have now said; concerning reproach — Namely, the reproach which they cast upon you Gentiles as uncircumcised and profane, while they are all of a holy nation: or, I mean it of those reproaches with which they load me and my fellow-labourers; as though we had been weak — Or contemptible, in comparison of them, and could have used no such authority over you. Howbeit, whereinsoever any is bold — Thinks he may value and extol himself; (I speak foolishly — That is, in appearance;) I am bold also — I have as much to say for myself, as he has for himself.

18. I will glory also—But not after the flesh.

Ver. 18. Another excuse for Paul’s boasting, one already suggested in 2 Corinthians 11:16. However foolish boasting may be, Paul does but imitate his opponents.

According to flesh: 2 Corinthians 5:16; Romans 8:4: from the point of view of the present bodily life. All such boasting looks at and exults in matters pertaining to bodily life, and looks at them under the influence of the appetites and needs of the body. It is the exact opposite of speaking “according to the Lord.” Compare and contrast Galatians 6:13.

V. 19. Being wise-A beautiful irony.

Verse 19. Ye suffer fools gladly, seeing ye yourselves are wise.] A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonourable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.

Verses 18-21. Seeing that many glory after the flesh — In circumcision, Jewish extraction, and other outward privileges and qualifications; I will glory also — In the same manner; nor can my seeming folly offend you; for ye — The disciples of the false apostles; suffer fools gladly, seeing ye yourselves are wonderfully wise — And in your extraordinary wisdom can cherish that arrogant temper in others. As if he had said, Being such very wise men, I hope you will bear with this piece of folly in me as you bear with it in others. This is written in the highest strain of ridicule, as is plain from the next verse, where, in mockery, he mentions their abjectly bearing the contumelious and injurious behaviour of the false teachers, as an example of their wisdom in bearing. But it was a bearing, not with fools, but with knaves, to their own cost. By taking notice of that circumstance, therefore, the apostle placed their pretended wisdom in a truly ridiculous light. For, &c. — Your patience in bearing is indeed very great; for ye suffer — Not only the folly, but the gross abuses of those false teachers; ye take it patiently if a man — Any of the false teachers; bring you into bondage — Lord it over you in the most arbitrary manner. If a man devour you — By his exorbitant demands, notwithstanding his boast of not being burdensome; if he take of you — Gifts and presents, pretending to exact nothing as due; if he exalt himself — By the most unbounded self-commendation; if he smite you on the face — Treat you as disgracefully as if he did so. I speak — What I have now said; concerning reproach — Namely, the reproach which they cast upon you Gentiles as uncircumcised and profane, while they are all of a holy nation: or, I mean it of those reproaches with which they load me and my fellow-labourers; as though we had been weak — Or contemptible, in comparison of them, and could have used no such authority over you. Howbeit, whereinsoever any is bold — Thinks he may value and extol himself; (I speak foolishly — That is, in appearance;) I am bold also — I have as much to say for myself, as he has for himself.

19. Ye… are wise—Severe irony, preparatory to giving, next verse, the most eminent instance of their said wisdom!

Ver. 19.-20. A justification of “I also will boast,” viz. the ready forbearance and prudence of the Corinthian Christians.

For gladly you bear with; recalls “nobly you bear it” in 2 Corinthians 11:4.

Prudent: same word in 1 Corinthians 4:10; 10:15; Romans 11:25; Luke 16:8; Matthew 25:2-9. “It seems to belong to the prudent man to be able to take counsel well about the things good and profitable to him:” Aristotle, Ethics bk. vi. 5. 1. It is the exact opposite of senseless. Since Paul’s readers are full of sense, it is easy for them to condescend to bear with others who have less sense than themselves. This bitterly sarcastic justification of his own boasting, Paul supports at once, in 2 Corinthians 11:20, by his readers’ forbearance towards his opponents. Cp. 2 Corinthians 11:4, supporting 2 Corinthians 11:3.

Enslaves you: same word in same connection, Galatians 2:4. The opponents were robbing the Corinthian Christians of their Christian liberty and bringing them under bondage to the Law. Cp. Galatians 5:1-12; Acts 15:10.

Eats you up: maintains himself at your expense. Cp. Mark 12:40; Luke 15:30.

Lays-hold-of-you: catches you as in a trap, or in the chase. Same word in same sense in 2 Corinthians 12:16.

Lifts himself up; as greater than, and claiming authority over, you. Strikes you in the face: a daring description of violence and contempt. All this can be no other than a picture of the actual conduct of Paul’s opponents at Corinth, conduct tolerated, at least formally, by the church. And it justifies fully the boasting which follows, which would in ordinary circumstance be foolish and unworthy of a servant of Christ. For, men accustomed to treatment like this cannot refuse to tolerate a little boasting from the apostle.

V. 20. For ye suffer-Not only the folly, but the gross abuses, of those false apostles.

If a man enslave you-Lord it over you in the most arbitrary manner. If he devour you-By his exorbitant demands;

not-withstanding his boast of not being burdensome. If he take from you-By open violence.

If he exalt himself-By the most unbounded self-commendation. If he smite you on the face-(A very possible case,) under pretence of divine zeal.

Verse 20. For ye suffer] As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.

The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, katadouloi, bring you into bondage, probably meaning to the Jewish rites and ceremonies, Galatians 4:9; 5:1. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretence made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, &c. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honour and dignity than all the families of the Gentiles; if he smite you on the face-treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob.

Verses 18-21. Seeing that many glory after the flesh — In circumcision, Jewish extraction, and other outward privileges and qualifications; I will glory also — In the same manner; nor can my seeming folly offend you; for ye — The disciples of the false apostles; suffer fools gladly, seeing ye yourselves are wonderfully wise — And in your extraordinary wisdom can cherish that arrogant temper in others. As if he had said, Being such very wise men, I hope you will bear with this piece of folly in me as you bear with it in others. This is written in the highest strain of ridicule, as is plain from the next verse, where, in mockery, he mentions their abjectly bearing the contumelious and injurious behaviour of the false teachers, as an example of their wisdom in bearing. But it was a bearing, not with fools, but with knaves, to their own cost. By taking notice of that circumstance, therefore, the apostle placed their pretended wisdom in a truly ridiculous light. For, &c. — Your patience in bearing is indeed very great; for ye suffer — Not only the folly, but the gross abuses of those false teachers; ye take it patiently if a man — Any of the false teachers; bring you into bondage — Lord it over you in the most arbitrary manner. If a man devour you — By his exorbitant demands, notwithstanding his boast of not being burdensome; if he take of you — Gifts and presents, pretending to exact nothing as due; if he exalt himself — By the most unbounded self-commendation; if he smite you on the face — Treat you as disgracefully as if he did so. I speak — What I have now said; concerning reproach — Namely, the reproach which they cast upon you Gentiles as uncircumcised and profane, while they are all of a holy nation: or, I mean it of those reproaches with which they load me and my fellow-labourers; as though we had been weak — Or contemptible, in comparison of them, and could have used no such authority over you. Howbeit, whereinsoever any is bold — Thinks he may value and extol himself; (I speak foolishly — That is, in appearance;) I am bold also — I have as much to say for myself, as he has for himself.

20. For ye suffer—Paul now describes, in somewhat figurative terms, the treatment these Corinthians, in their fancied wisdom, tamely accepted from the Christine false apostles. Bondage—To this authority and these false doctrines. Devour you—Use and ruin you for his own advantage. Take of you—Exact wages from you as apostles. Smite you on the face—The last of insults.

Ver. 19.-20. A justification of “I also will boast,” viz. the ready forbearance and prudence of the Corinthian Christians.

For gladly you bear with; recalls “nobly you bear it” in 2 Corinthians 11:4.

Prudent: same word in 1 Corinthians 4:10; 10:15; Romans 11:25; Luke 16:8; Matthew 25:2-9. “It seems to belong to the prudent man to be able to take counsel well about the things good and profitable to him:” Aristotle, Ethics bk. vi. 5. 1. It is the exact opposite of senseless. Since Paul’s readers are full of sense, it is easy for them to condescend to bear with others who have less sense than themselves. This bitterly sarcastic justification of his own boasting, Paul supports at once, in 2 Corinthians 11:20, by his readers’ forbearance towards his opponents. Cp. 2 Corinthians 11:4, supporting 2 Corinthians 11:3.

Enslaves you: same word in same connection, Galatians 2:4. The opponents were robbing the Corinthian Christians of their Christian liberty and bringing them under bondage to the Law. Cp. Galatians 5:1-12; Acts 15:10.

Eats you up: maintains himself at your expense. Cp. Mark 12:40; Luke 15:30.

Lays-hold-of-you: catches you as in a trap, or in the chase. Same word in same sense in 2 Corinthians 12:16.

Lifts himself up; as greater than, and claiming authority over, you. Strikes you in the face: a daring description of violence and contempt. All this can be no other than a picture of the actual conduct of Paul’s opponents at Corinth, conduct tolerated, at least formally, by the church. And it justifies fully the boasting which follows, which would in ordinary circumstance be foolish and unworthy of a servant of Christ. For, men accustomed to treatment like this cannot refuse to tolerate a little boasting from the apostle.

V. 21. I speak with regard to reproach, as though we had been weak-I say, Bear with me, even on supposition that the weakness be real which they reproach me with.

Verse 21. I speak as concerning reproach] Dr. Whitby thus paraphrases this verse: “That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak-inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me.”

Verses 18-21. Seeing that many glory after the flesh — In circumcision, Jewish extraction, and other outward privileges and qualifications; I will glory also — In the same manner; nor can my seeming folly offend you; for ye — The disciples of the false apostles; suffer fools gladly, seeing ye yourselves are wonderfully wise — And in your extraordinary wisdom can cherish that arrogant temper in others. As if he had said, Being such very wise men, I hope you will bear with this piece of folly in me as you bear with it in others. This is written in the highest strain of ridicule, as is plain from the next verse, where, in mockery, he mentions their abjectly bearing the contumelious and injurious behaviour of the false teachers, as an example of their wisdom in bearing. But it was a bearing, not with fools, but with knaves, to their own cost. By taking notice of that circumstance, therefore, the apostle placed their pretended wisdom in a truly ridiculous light. For, &c. — Your patience in bearing is indeed very great; for ye suffer — Not only the folly, but the gross abuses of those false teachers; ye take it patiently if a man — Any of the false teachers; bring you into bondage — Lord it over you in the most arbitrary manner. If a man devour you — By his exorbitant demands, notwithstanding his boast of not being burdensome; if he take of you — Gifts and presents, pretending to exact nothing as due; if he exalt himself — By the most unbounded self-commendation; if he smite you on the face — Treat you as disgracefully as if he did so. I speak — What I have now said; concerning reproach — Namely, the reproach which they cast upon you Gentiles as uncircumcised and profane, while they are all of a holy nation: or, I mean it of those reproaches with which they load me and my fellow-labourers; as though we had been weak — Or contemptible, in comparison of them, and could have used no such authority over you. Howbeit, whereinsoever any is bold — Thinks he may value and extol himself; (I speak foolishly — That is, in appearance;) I am bold also — I have as much to say for myself, as he has for himself.

21. St. Paul now declares that all this reproach upon himself is ironical. Render it thus: In regard to all this matter of reproach, I am talking as if I really had been weak. However, I am now going to be bold, (foolish, my enemies may call it,) if any body ever was. And so he forthwith boldly proceeds to bring his opponents to close issue.

II. MEASUREMENT OF THE APOSTLE WITH HIS OPPONENTS, SHOWING HIS OWN SUPERIORITY, 2 Corinthians 11:22-13:10.

From this long level of preliminary apologies and explanations the apostle now suddenly takes an upward spring, and maintains an eagle flight to the end of the epistle. Claiming to boast not of great talents or grand exploits, and with an occasional flash of irony, he rehearses his sufferings and humiliations for Christ, as well as his revelations and self-sacrifices; and from this elevation comes down in authority upon the infected part of the Corinthian Church.

St. Paul unfolds his equality to, and immense superiority over, his opponents—

1. By his genuine Hebraism, 2 Corinthians 11:22. “It would appear from Epiphanius,” says Stanley, “that the Judaizers went so far as to assert that he was altogether a Gentile by birth, and only adopted circumcision in order to marry the high priest’s daughter. This suspicion might possibly arise from his birthplace at Tarsus, one of the great seats of Gentile education; or from his connexion with Gamaliel, whose teaching notoriously inculcated toleration of Gentile usages.”

This verse fixes the fact that his opponents were Jews and Judaizers, and probably from Jerusalem.

Ver. 21. Transition to Paul’s actual boasting.

By way of dishonour: i.e. placing dishonor upon myself. I say: habitually.

We: Paul and his colleagues, in contrast to the opponents. How that etc.; looks upon this weakness not as objective fact but as Paul’s subjective view of it. Objectively, they were both weak and strong according to the point of view.

We have become weak: by laying all our powers on the altar of Christ, and by going at His bidding into positions of helplessness. Cp. Philippians 3:8. These words are inserted to make conspicuous the contrast which follows.

Any one is daring: (as in 2 Corinthians 10:2:) as the opponents were. I also; keeps before us, as in 2 Corinthians 11:16, 18, the comparison of Paul and his opponents. In whatever matter they act fearlessly, disregarding consequences, Paul, though ever acknowledging his own weakness is equally fearless. They are not afraid to usurp authority over the Church of Christ: and Paul is not afraid to punish them.

V. 22. Are they Hebrews, Israelites, the seed of Abraham-These were the heads on which they boasted.

Verse 22. Are they Hebrews] Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language.

Are they Israelites] Regularly descended from Jacob, and not from Esau? I am also one.

Are they the seed of Abraham] Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful.

Verse 22. Are they Hebrews? — Descended from Heber, (see Genesis 11:14,) and speaking the Hebrew language, though with some variation; so am I — Paul indeed was a native of Tarsus in Cilicia, but his father and mother were Hebrews, Philippians 3:5. And having been sent to Jerusalem when young, he was instructed by Gamaliel, a noted Jewish doctor, Acts 22:3. So that in Jerusalem he perfected himself both in the language and religion of his nation, on all which accounts he was truly a Hebrew descended of Hebrews. Are they Israelites? — Descended from Jacob, who, in preference to his brother Esau, was chosen to be the root of the visible church of God in that early age, and was called Israel for the reason mentioned Genesis 32:28. This appellation, therefore, signified that the persons to whom it was given were members of God’s visible church by their descent from Jacob, and consequently were distinguished from proselytes who were members by circumcision, and not by descent. Are they the seed of Abraham? — Inasmuch as Abraham, being constituted a father of many nations, had two kinds of seed; the one by natural descent, called his seed by the law; the other by faith, called that which is of the faith of Abraham, see Romans 4:13, 16. Macknight thinks, that by the seed of Abraham, the apostle intended here his seed by faith, or his spiritual seed; because if he had meant his natural seed, this question would have been the same with the preceding: a tautology, he thinks, not to be imputed to the apostle.

Ver. 22. Are they Hebrews? So am I. To a jew, these were questions of moment. Are they ministers of Christ? I am more abundant in labours. But where are their labours? Where are their scars in the fight, and love to the cross? St. Paul, like a skilful general, tries to bring the enemy to battle; but he concealed himself in the thicket, and escaped in the night.

22. Hebrews—Distinguished from the term Jews in the fact that the latter merely signifies those of the tribe of Judah, while the former includes the whole twelve, and is thence the most proper opposite of Gentile. Israelites—No more comprehensive than Hebrew, but more honourable as derived from the God-given title of Prevailer with God. Genesis 32:28. Seed of Abraham—Not a Gentile proselyte even, but a pure blooded Hebrew of (out from) Hebrews. On these points of mere descent Paul is short and decisive, with an I also.

2. By incomparably greater sufferings, 23-33.

With consummate skill St. Paul, (in whose ears are echoing the retorts of his foes, “What a boaster!”) shows off here, not his victories and conquests, not the oratory he had displayed, the converts he had gained, the Churches he had founded; but the unparalleled sufferings and disgraces he had undergone. He enumerates them almost statistically, classifying their sorts, and giving their figures. But, all the while, the more profoundly he thus humbles himself, the more transcendent is his superiority over his easy-living adversaries.

Of a large number of the sufferings here undergone, Luke’s brief sketch in the Acts gives no account. This confirms Paley’s argument for the truth of Christianity, drawn from the sufferings of the early Christian preachers. It shows, too, that in accounting for the writing of some of the epistles we may easily suppose voyages and journeys unmentioned by Luke. When, for instance, Luke informs us (Acts 20:31) that Paul spent three continuous years at Ephesus, it is as when we say that a young man spends four years at college; that is, without counting three months each year of vacation.

As both a catalogue and a picture the present section is strikingly parallel to 2 Corinthians 4:8-12, and 6:5-10.

The endurances enumerated are, vv. 23-27, bodily; 28, 29, mental; 32, 33, a single notable event.

Ver. 22. Now begins Paul’s actual boasting, in face of his opponents. It is not an example of the daring of 2 Corinthians 11:21, but the ground of it. These adversaries claimed authority over Gentile believers because they were the ancient people of God. But in this Paul is their equal. Hebrews: oldest name of the covenant people; Genesis 14:13; 39:14, 17; Exodus 1:15f, 19; Deuteronomy 15:12; 1 Samuel 4:6; Jeremiah 34:9, 14; Judith 12:11. Probably equivalent to “immigrant,” or “foreigner”; and used in the Old Testament chiefly to distinguish the sacred nation from others. In Acts 6:1 it distinguishes those who used the national language from those Jews who spoke Greek either always or usually. And this is probably the reference here and in the similar boasting of Philippians 3:5. Cp. John 19:13, 17, 20; Acts 22:2. Israelites: the favorite and sacred name, as given by God in the crisis of his life to the one ancestor claimed by the whole covenant people and by it only. Cp. Romans 9:4; 11:1; John 1:48f; Acts 2:22; 3:12; 5:35; 13:16; 21:28.

Seed of Abraham; recalls the promises to Abraham. Same connection in Romans 11:1. This verse implies that Paul’s opponents at Corinth were Jews, priding themselves in the ancient language and customs of their nation, in the honor conferred upon it by God, and in the blessings promised to Abraham and his descendants. In Galatians 6:12 we find similar opponents.

V. 23. I am more so than they.

In deaths often-Surrounding me in the most dreadful forms.

Verse 23. Are they ministers of Christ] So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavoured to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians. I am more] More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are.

In labours more abundant] Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God’s beloved Son.

In stripes above measure] Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from Acts 16:22, 23, that they beat Paul unmercifully with many stripes. See the note on the above passage.

In prisons more frequent] See Acts 21:11, and the whole of the apostle’s history; and his long imprisonment of at least two years at Rome, Acts 28:16, 30. It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles.

In deaths oft.] That is, in the most imminent dangers. See 1 Corinthians 15:31; 2 Corinthians 4:11. And see the apostle’s history in the Acts.

Verses 23-25. Are they ministers of Christ? — “St. Paul does not compare himself with the false teachers as an apostle, but as a minister of Christ simply. And to show how much he exceeded them in that inferior character, he mentions his labours in the ministry, and his sufferings undergone in his many journeys and voyages, for the sake of spreading the gospel. And from his account it appears, that none of the heroes of antiquity, however vehemently actuated by the love of fame, or of military glory or power, either did or suffered as much in the pursuit of their objects, as the Apostle Paul did and suffered for Christ and his gospel.” I am more so than they; in labours more abundant — Sustained for a long series of years; in stripes above measure — All endured for Christ and his cause. In prisons more frequent — In the narrative of Paul’s travels and sufferings, contained in the Acts, we only read of his being imprisoned once, before this epistle was written, namely, at Philippi. But doubtless many particulars of his life, besides the imprisonments here referred to, were omitted in that history, for the sake of brevity. In deaths oft — Surrounding me in the most dreadful forms. Of the Jews five times received I — In their synagogues, and before their courts of judgment; forty stripes, save one — According to the law, punishment by stripes was restricted to forty, at one beating, Deuteronomy 25:3; but the whip with which these stripes were given, consisting of three separate cords, and each stroke being counted as three stripes, thirteen strokes made thirty-nine stripes, beyond which they never went. See Whitby. As the apostle, before his conversion, had been very active in inflicting this punishment on the disciples of Christ, he could not complain when he himself was treated in the same manner by the zealots for the law. Thrice was I beaten with rods — By the Roman lictors or beadles, at the command of their superior magistrates. In his history, contained in the Acts, we find no mention made of his being punished with stripes, and only one instance occurs there of his being beaten with rods. See the margin. Once was I stoned — Namely, at Lystra, at which time he was left for dead. Thrice I suffered shipwreck — Before his voyage to Rome, in which he was shipwrecked at Malta; of these we have no account in the Acts. A night and a day I have been in the deep — Probably floating on some part of a shipwrecked vessel, by which, possibly, he escaped to shore. This, it is likely, happened in one of the three shipwrecks mentioned in the preceding clause.

Ver. 23. In prisons more frequent. “Seven times was he in bonds.” — St. Clement’s epistle to the Corinthians, section 5. This statement, no doubt, is correct, though all the seven are not noted in the Acts.

Verse 23 gives four general bodily endurances, of which all that follow are specials.

23. Ministers—The Greek word technically for deacons, and genetically for humble servitors of any kind. As a fool—The echo from the other side is a stronger term for madness than any yet used. Are they servants of Christ? And now I am, by their outcry, a greater infatuate than ever when I boldly reply, I more. The abrupt and concise uper egw, above, I is, indeed, a bold fling. It may mean, above them am I, that is, as a servant of Christ; or it may mean, above a servant of Christ am I. The import, at any rate, is, If these are, forsooth, servants of Christ, I am something above that; and the result is, If I am merely a servant of Christ, they are below that—none at all. That this last inference is meant is plain from 13-15. Labours… stripes… prisons… deaths—Four generic bodily endurances. The details that follow are specialties included under the four. The next two verses give the numerical figures of bodily sufferings so severe as to leave distinct traces on the memory of the number.

Ver. 23. Ministers of Christ are they? neither admits nor denies, but simply quotes, their boast. Contrast 2 Corinthians 11:15. Paul’s reply to this boast is so startling that he introduces it with an apology, forsaking my senses I speak.

Beyond this etc.: i.e. I am something more than a minister of Christ. These words are senseless inasmuch as nothing is greater than to be a minister of Christ. They are justified by the contrast between the life portrayed in 2 Corinthians 11:23-27 and that of these professed ministers of Christ. Paul’s superiority is seen in labours to which (1 Corinthians 15:10) he devotes himself more abundantly than they; in prisons in which with more abundant frequency he is confined, in beatings which fall upon him in a degree surpassing anything they suffer; in the presence often of death itself in various forms. In the last point Paul lays aside the language of comparison; perhaps as having in this matter no rival.

In… in… in… in: same sense as 2 Corinthians 6:4-7. Labours, prisons, beatings: 2 Corinthians 6:5; Acts 16:23. Deaths: 2 Corinthians 1:10; 4:11; 6:9; Romans 8:36. Notice the fourfold climax.

V. 24. Five times I received from the Jews forty stripes save one-Which was the utmost that the law allowed. With the Romans he sometimes pleaded his privilege as a Roman; but from the Jews he suffered all things.

Verse 24. Of the Jews five times received I forty stripes save one.] That is, he was five times scourged by the Jews, whose law (Deuteronomy 25:3) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine.

To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: plhgav miav leipoushv tessapakonta. forty stripes, excepting one.

The Mishna gives this as a rule, MISH., Maccoth, fol. 22, 10: “How often shall he, the culprit, be smitten? Ans. אתר rmt ארבעים forty stripes, wanting one; i.e. with the number which is highest to forty.” Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, “That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment.”

They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.

The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: “The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal’s breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand.” The severity of this punishment depends on the nature of the scourge, and the strength of the executioner.

It is also observed that the Jews did not repeat scourgings except for enormous offences. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen.

Verses 23-25. Are they ministers of Christ? — “St. Paul does not compare himself with the false teachers as an apostle, but as a minister of Christ simply. And to show how much he exceeded them in that inferior character, he mentions his labours in the ministry, and his sufferings undergone in his many journeys and voyages, for the sake of spreading the gospel. And from his account it appears, that none of the heroes of antiquity, however vehemently actuated by the love of fame, or of military glory or power, either did or suffered as much in the pursuit of their objects, as the Apostle Paul did and suffered for Christ and his gospel.” I am more so than they; in labours more abundant — Sustained for a long series of years; in stripes above measure — All endured for Christ and his cause. In prisons more frequent — In the narrative of Paul’s travels and sufferings, contained in the Acts, we only read of his being imprisoned once, before this epistle was written, namely, at Philippi. But doubtless many particulars of his life, besides the imprisonments here referred to, were omitted in that history, for the sake of brevity. In deaths oft — Surrounding me in the most dreadful forms. Of the Jews five times received I — In their synagogues, and before their courts of judgment; forty stripes, save one — According to the law, punishment by stripes was restricted to forty, at one beating, Deuteronomy 25:3; but the whip with which these stripes were given, consisting of three separate cords, and each stroke being counted as three stripes, thirteen strokes made thirty-nine stripes, beyond which they never went. See Whitby. As the apostle, before his conversion, had been very active in inflicting this punishment on the disciples of Christ, he could not complain when he himself was treated in the same manner by the zealots for the law. Thrice was I beaten with rods — By the Roman lictors or beadles, at the command of their superior magistrates. In his history, contained in the Acts, we find no mention made of his being punished with stripes, and only one instance occurs there of his being beaten with rods. See the margin. Once was I stoned — Namely, at Lystra, at which time he was left for dead. Thrice I suffered shipwreck — Before his voyage to Rome, in which he was shipwrecked at Malta; of these we have no account in the Acts. A night and a day I have been in the deep — Probably floating on some part of a shipwrecked vessel, by which, possibly, he escaped to shore. This, it is likely, happened in one of the three shipwrecks mentioned in the preceding clause.

Ver. 24. Forty stripes save one. Stripes were not allowed to exceed forty, lest faults should be punished too severely. The whip had three lashes of four plats each. With this they gave the offender thirteen strokes, which made thirty nine lashes.

24. The Jews—A less honourable epithet than either of the three in verse 22, used here to intimate to the Judaizers whence his severest persecutors came. John, in his gospel, uses the word Jews in the same adverse sense. Note, John 1:19. Five times—A most bitter recollection; for the stripes of antiquity were deaths in the amount of agony they inflicted and the probability of death as the result. Note, John 19:1. Stripes—In italics as not being in the Greek; it being unnecessary to Paul’s readers, who knew what the terrible number forty save one indicated. Forty stripes was the limit by law, (Deuteronomy 25:1;) but Jewish custom, in its caution against accidentally breaking the law, limited it in Paul’s time to thirty-nine. Says Stanley: “The culprit was bound by both hands to a pillar; the officer of the synagogue stripped off his clothes until his back was bared. The officer then ascended a stone behind. The scourge consisted of four thongs of calf skin, and two of asses’ skin. The culprit bent to receive the lashes. The officer struck with one hand with all his force. A reader meanwhile read, first, Deuteronomy 28:58, 59; next, Deuteronomy 29:8; lastly, Psalm 78:38. It was so severe a punishment that death often ensued.” The thrice thirteen strokes were impartially distributed; thirteen on the back, thirteen on the right shoulder, and thirteen on the left shoulder.

Ver. 24.-25. A simple enumeration in proof of the last two items of 2 Corinthians 11:23.

By Jews: in contrast probably to beaten with a rod, which in the one recorded case (Acts 16:22) was by Gentiles.

Five times: all unknown to us.

Forty stripes save one: same number in Josephus, Antiq. bk. iv. 8. 21, 23. Deuteronomy 25:3 limits the number of stripes to forty. Notice that the Jews, even in cruelty and injustice to a servant of God, were scrupulously careful to obey in an insignificant detail the letter of the Law. Cp. Matthew 23:23.

I was thrice beaten with a rod: only one case (Acts 16:22) recorded. Once I was stoned: important coincidence in Acts 14:19. Three times I suffered shipwreck: all unknown.

In the deep: the sea, probably the raging sea; (same word in same sense, Psalm 107:24;) perhaps clinging to a portion of wreck.

V. 25. Thrice I have been shipwrecked-Before his voyage to Rome. In the deep-Probably floating on some part of the vessel.

Verse 25. Thrice was I beaten with rods] This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle’s being treated thus once, namely at Philippi, Acts 16:22. See sec. 9 of the introduction.

Once was I stoned] Namely, at Lystra, Acts 14:19, &c. A night and a day I have been in the deep] To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that buqov, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely.

Verses 23-25. Are they ministers of Christ? — “St. Paul does not compare himself with the false teachers as an apostle, but as a minister of Christ simply. And to show how much he exceeded them in that inferior character, he mentions his labours in the ministry, and his sufferings undergone in his many journeys and voyages, for the sake of spreading the gospel. And from his account it appears, that none of the heroes of antiquity, however vehemently actuated by the love of fame, or of military glory or power, either did or suffered as much in the pursuit of their objects, as the Apostle Paul did and suffered for Christ and his gospel.” I am more so than they; in labours more abundant — Sustained for a long series of years; in stripes above measure — All endured for Christ and his cause. In prisons more frequent — In the narrative of Paul’s travels and sufferings, contained in the Acts, we only read of his being imprisoned once, before this epistle was written, namely, at Philippi. But doubtless many particulars of his life, besides the imprisonments here referred to, were omitted in that history, for the sake of brevity. In deaths oft — Surrounding me in the most dreadful forms. Of the Jews five times received I — In their synagogues, and before their courts of judgment; forty stripes, save one — According to the law, punishment by stripes was restricted to forty, at one beating, Deuteronomy 25:3; but the whip with which these stripes were given, consisting of three separate cords, and each stroke being counted as three stripes, thirteen strokes made thirty-nine stripes, beyond which they never went. See Whitby. As the apostle, before his conversion, had been very active in inflicting this punishment on the disciples of Christ, he could not complain when he himself was treated in the same manner by the zealots for the law. Thrice was I beaten with rods — By the Roman lictors or beadles, at the command of their superior magistrates. In his history, contained in the Acts, we find no mention made of his being punished with stripes, and only one instance occurs there of his being beaten with rods. See the margin. Once was I stoned — Namely, at Lystra, at which time he was left for dead. Thrice I suffered shipwreck — Before his voyage to Rome, in which he was shipwrecked at Malta; of these we have no account in the Acts. A night and a day I have been in the deep — Probably floating on some part of a shipwrecked vessel, by which, possibly, he escaped to shore. This, it is likely, happened in one of the three shipwrecks mentioned in the preceding clause.

25. The above stripes being specially from Jews, these rods were doubtless in Gentile hands. The Roman rods often inflicted death. As a Roman citizen, Paul was by law exempt from this punishment, but he was doubtless often out of reach of law. So at Philippi he suffered it, following it with protest, and at Jerusalem narrowly escaped it. Acts 16:37; 22:25. Once… stoned—At Lystra. Acts 14:19. Thrice… shipwreck—In addition to the one in Acts 28, which was much later than this writing. A night and a day—Twenty-four hours. Not, as some interpret, that Paul was sunk in the deep that time and saved from drowning by miracle. The natural image is, that he was floating that time in the deep, on a fragment of a wrecked ship.

Ver. 24.-25. A simple enumeration in proof of the last two items of 2 Corinthians 11:23.

By Jews: in contrast probably to beaten with a rod, which in the one recorded case (Acts 16:22) was by Gentiles.

Five times: all unknown to us.

Forty stripes save one: same number in Josephus, Antiq. bk. iv. 8. 21, 23. Deuteronomy 25:3 limits the number of stripes to forty. Notice that the Jews, even in cruelty and injustice to a servant of God, were scrupulously careful to obey in an insignificant detail the letter of the Law. Cp. Matthew 23:23.

I was thrice beaten with a rod: only one case (Acts 16:22) recorded. Once I was stoned: important coincidence in Acts 14:19. Three times I suffered shipwreck: all unknown.

In the deep: the sea, probably the raging sea; (same word in same sense, Psalm 107:24;) perhaps clinging to a portion of wreck.

Verse 26. In journeyings often] He means the particular journeys which he took to different places, for the purpose of propagating the Gospel. In perils of waters] Exposed to great dangers in crossing rivers; for of rivers the original, potamwn, must be understood.

Of robbers] Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger. In perils by mine own countrymen] The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, Acts 23:12, &c.

In perils by the heathen] In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts. In perils in the city] The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added. Perils in the wilderness] Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, &c. Perils in the sea] The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass. False brethren] Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates.

Verses 26, 27. In journeyings — For the sake of preaching the gospel; often — In which I have been exposed to a variety of dangers, from waters, robbers, my own countrymen, and the heathen. In perils in the city — From tumults. Of these dangers, frequent mention is made in the Acts: as in Damascus; after that, in Jerusalem; then in Antioch, in Pisidia, Iconium, Thessalonica, Berea, Corinth, and Ephesus; all before the writing of this epistle. In dangers in the wilderness — Of perishing by want, or by wild beasts; in the sea — From storms and pirates; among false brethren — Who, amidst specious pretensions of love and affection, secretly watched, if not to destroy me, at least to injure my character, and ruin my usefulness. In weariness — Through my incessant labours; and painfulness — Or fatiguing toil. The latter of the words here used, mocqov, implies more than kopov, the former, namely, such hard labour as caused great fatigue. In watchings often — Continuing many nights without sleep, which might happen from various causes, besides that mentioned Acts 20:11, when he continued his discourse till break of day. In hunger and thirst — Not having the necessaries of life at hand. In cold and nakedness — Having no place where to lay my head, and no convenient raiment to cover me; and yet appearing before noblemen, governors, and kings, and not being ashamed.

Ver. 26. In journeyings often; and we must not suppose that oriental roads were like our present mail-coach roads. Men now living have seen forty roads, and frequent gibbet posts, over Nottingham forest. Ancient roads were mostly tracts for cattle, often preferring the hills to avoid the mire of the vales. In all the conquered nations, the Romans made great military roads, many of which still remain.

26. Perils—The spontaneous repetition of the word gives a lively variety to the style. Waters—Rather, rivers; which had to be crossed without bridges, with liability to drowning. These Paul would plentifully find in his first missionary journey. Countrymen… heathen—Nearly all the persecutions of his earlier ministry were from Jews; later, from Romans. City—As at Ephesus, Corinth, and Jerusalem. False brethren—Who capped the climax of perils. He has just mentioned perils from Jews and from Gentiles; he now mentions, as third, his perils from the Judaizers themselves, who, as followers of Christ, claimed to be brethren, but whose claim was false.

Ver. 26.-27. Continued descriptive exposition of 2 Corinthians 11:23. Dangers… dangers: suggested by journeys, which were then not only wearisome but perilous.

Of rivers: by crossing them, or through their overflow. The dangers of travel suggested other dangers.

From my race: Galatians 1:14; Acts 7:19. Cp. Acts 14:19; 17:5, 13; 20:19.

From Gentiles: cp. Acts 16:19; 19:24ff.

False brethren: Galatians 2:4. Of this danger, the treason of Judas is an example.

Labour and toil: 1 Thessalonians 2:9; 2 Thessalonians 3:8. The double expression intensifies the idea.

Watchings: 2 Corinthians 6:5: and 1 Thessalonians 2:9; 2 Thessalonians 3:8 suggest that Paul refers to loss of sleep occasioned by menial toil for self-support.

Hunger and thirst: Deuteronomy 28:48. It is so unlikely that voluntary religious fasts (of which we have no mention in Paul’s writings) would be enumerated among the hardships mentioned here that, in spite of the apparent repetition, it is better to suppose that the fastings often were involuntary lack of food on journeys or through poverty. So 2 Corinthians 6:5. The frequent lack of food is thus parallel to the frequent loss of sleep, each plural term being closely related to two foregoing singulars. Paul lingers over his hunger and thirst, and says that it was frequent.

Cold and nakedness; completes the picture. Cp. 1 Corinthians 4:11.

V. 27. In cold and nakedness-Having no place where to lay my head; no convenient raiment to cover me; yet appearing before noble-men, governors, kings; and not being ashamed.

Verse 27. In weariness and painfulness] Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: “How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!” Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships.

Verses 26, 27. In journeyings — For the sake of preaching the gospel; often — In which I have been exposed to a variety of dangers, from waters, robbers, my own countrymen, and the heathen. In perils in the city — From tumults. Of these dangers, frequent mention is made in the Acts: as in Damascus; after that, in Jerusalem; then in Antioch, in Pisidia, Iconium, Thessalonica, Berea, Corinth, and Ephesus; all before the writing of this epistle. In dangers in the wilderness — Of perishing by want, or by wild beasts; in the sea — From storms and pirates; among false brethren — Who, amidst specious pretensions of love and affection, secretly watched, if not to destroy me, at least to injure my character, and ruin my usefulness. In weariness — Through my incessant labours; and painfulness — Or fatiguing toil. The latter of the words here used, mocqov, implies more than kopov, the former, namely, such hard labour as caused great fatigue. In watchings often — Continuing many nights without sleep, which might happen from various causes, besides that mentioned Acts 20:11, when he continued his discourse till break of day. In hunger and thirst — Not having the necessaries of life at hand. In cold and nakedness — Having no place where to lay my head, and no convenient raiment to cover me; and yet appearing before noblemen, governors, and kings, and not being ashamed.

27. An enumeration of bodily privations. Painfulness—The aches resulting from overwork. Watchings—Sleeplessnesses. Fastings—Not voluntary fastings, but inability to procure food.

Ver. 26.-27. Continued descriptive exposition of 2 Corinthians 11:23. Dangers… dangers: suggested by journeys, which were then not only wearisome but perilous.

Of rivers: by crossing them, or through their overflow. The dangers of travel suggested other dangers.

From my race: Galatians 1:14; Acts 7:19. Cp. Acts 14:19; 17:5, 13; 20:19.

From Gentiles: cp. Acts 16:19; 19:24ff.

False brethren: Galatians 2:4. Of this danger, the treason of Judas is an example.

Labour and toil: 1 Thessalonians 2:9; 2 Thessalonians 3:8. The double expression intensifies the idea.

Watchings: 2 Corinthians 6:5: and 1 Thessalonians 2:9; 2 Thessalonians 3:8 suggest that Paul refers to loss of sleep occasioned by menial toil for self-support.

Hunger and thirst: Deuteronomy 28:48. It is so unlikely that voluntary religious fasts (of which we have no mention in Paul’s writings) would be enumerated among the hardships mentioned here that, in spite of the apparent repetition, it is better to suppose that the fastings often were involuntary lack of food on journeys or through poverty. So 2 Corinthians 6:5. The frequent lack of food is thus parallel to the frequent loss of sleep, each plural term being closely related to two foregoing singulars. Paul lingers over his hunger and thirst, and says that it was frequent.

Cold and nakedness; completes the picture. Cp. 1 Corinthians 4:11.

V. 28. Beside the things which are from without-Which I suffer on the account of others; namely,

the care of all the churches-A more modest expression than if he had said, the care of the whole church.

All-Even those I have not seen in the flesh. St. Peter himself could not have said this in so strong a sense.

Verse 28. Beside those things that are without] Independently of all these outward things, I have innumerable troubles and mental oppressions. Which cometh upon me] hJ episuatasiv. This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches.

All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See Colossians 2:1. None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle’s feelings in this place.

Verses 28-31. Besides those things that are without — These external troubles which I have mentioned; that which cometh upon me daily — Greek, h episustasiv mou h kaq’ hmeran, that which rusheth upon me daily, or that which is my daily pressure. The expression denotes a crowd of people surrounding and pressing upon a person, in order to bear him down, and trample upon him; an idea which is elegantly applied to his cares respecting the churches; crowding in upon his mind, and ready to overwhelm it. And this is very properly mentioned here among his sufferings, being certainly not one of the least of them, as may be easily inferred from the account which he has given in this and in his former epistle, of the exceeding grief which the errors and irregularities of the single church of Corinth caused him. In saying, the care of all the churches, he signified he was deeply concerned for the prosperity, even of those which he had not seen in the flesh. St. Peter himself could not have said this in so strong a sense. Who is weak — Namely, in grace, and therefore oppressed with a variety of doubts and fears, and cast down; and I am not weak — By sympathy, as well as by condescension, manifested in complying with their weakness. Who is offended — Hindered in or turned out of the good way; and I burn not — With zeal and desire to restore him: or am not pained, as though I had fire in my bosom? So that he had not only the care of the churches, but every person therein. If I must needs glory — And I am heartily sorry that any such necessity is laid upon me; I will glory of the things that concern my infirmities — In my sufferings for Christ, of various kinds, such as I have specified, (see 2 Corinthians 12:10,) sufferings which show my weakness, and his strength, and therefore humble me, and exalt him. And in what I have said, I have only spoken the exact truth, without reigning or aggravating any one circumstance; for God knoweth that I lie not — Even that eternal Majesty of heaven and earth; who is blessed for evermore. This clause is added to increase the solemnity of his appeal to God for the truth of what he had said, and was going further to say; and that not only concerning his deliverance at Damascus, but concerning the visions and revelations of the Lord, to be mentioned in the next chapter.

28. Are without—Are outside this list of physical trials, and which are outside my proper apostolic endurances. That… daily—The onslaught, or rush, upon me daily; namely, the distracting care of all. The word care has the same Greek as the word thought in Matthew 6:25, where see note.

Ver. 28. Apart from the other things: which Paul does not mention. My daily attention: his eye ever fixed on the churches, watching their progress and perils. This attention was to him anxiety, and embraced all the churches, both those founded by himself and under his special care and those beyond his sphere of labor. In all Christians he took deep interest: and his anxious care for them was a heavier burden than the hardships enumerated above. This anxiety explains his prayers (Romans 1:9; Philippians 1:4; Colossians 1:3; 1 Thessalonians 1:2) for each church singly.

V. 29. Who-So he had not only the care of the churches, but of every person therein.

Is weak, and I am not weak-By sympathy, as well as by condescension. Who is offended-Hindered in, or turned out of, the good way. And I burn not-Being pained as though I had fire in my bosom.

Verse 29. Who is weak] What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?

Who is offended] Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.

Verses 28-31. Besides those things that are without — These external troubles which I have mentioned; that which cometh upon me daily — Greek, h episustasiv mou h kaq’ hmeran, that which rusheth upon me daily, or that which is my daily pressure. The expression denotes a crowd of people surrounding and pressing upon a person, in order to bear him down, and trample upon him; an idea which is elegantly applied to his cares respecting the churches; crowding in upon his mind, and ready to overwhelm it. And this is very properly mentioned here among his sufferings, being certainly not one of the least of them, as may be easily inferred from the account which he has given in this and in his former epistle, of the exceeding grief which the errors and irregularities of the single church of Corinth caused him. In saying, the care of all the churches, he signified he was deeply concerned for the prosperity, even of those which he had not seen in the flesh. St. Peter himself could not have said this in so strong a sense. Who is weak — Namely, in grace, and therefore oppressed with a variety of doubts and fears, and cast down; and I am not weak — By sympathy, as well as by condescension, manifested in complying with their weakness. Who is offended — Hindered in or turned out of the good way; and I burn not — With zeal and desire to restore him: or am not pained, as though I had fire in my bosom? So that he had not only the care of the churches, but every person therein. If I must needs glory — And I am heartily sorry that any such necessity is laid upon me; I will glory of the things that concern my infirmities — In my sufferings for Christ, of various kinds, such as I have specified, (see 2 Corinthians 12:10,) sufferings which show my weakness, and his strength, and therefore humble me, and exalt him. And in what I have said, I have only spoken the exact truth, without reigning or aggravating any one circumstance; for God knoweth that I lie not — Even that eternal Majesty of heaven and earth; who is blessed for evermore. This clause is added to increase the solemnity of his appeal to God for the truth of what he had said, and was going further to say; and that not only concerning his deliverance at Damascus, but concerning the visions and revelations of the Lord, to be mentioned in the next chapter.

29. The distraction of this care arises from its carrying the apostle’s soul, as it were, out of himself into a sympathy and identification with its various individual objects. Weak… weak—He becomes weak by tender sympathy with the weak, feeling for their infirmities, and trying, with them, to rise into strength. This weakness may consist in want of Christian faith, morality, or firm purpose. Offended—Made by some one to stumble or falter in his Christian course. Burn not—He cannot say I stumble with him, but I burn in shame and sorrow for him. The I in this last clause is, according to the Greek, emphatic. If any one is weak, I am sympathetically weak with him; if any stumble, the man to burn with agony thereat is I.

Ver. 29. Examples of this anxiety, and its effect upon Paul. Weak: in faith and spiritual life, 1 Corinthians 8:9; Romans 14:1. I am weak] Weakness is practically a limitation of our action. Paul makes the weakness of these brethren a limitation of his own action. So 1 Corinthians 8:9-13; Romans 15:1. For, his intense sympathy moves him to look at everything from their point of view, and to abstain from whatever will injure them. Thus their weakness, by limiting his action, is a real and felt weakness to him. Just so, in the weakness of her infant a mother feels herself to be weak.

Ensnared: entrapped, and injured in spiritual life; a frequent result of weakness. So 1 Corinthians 8:13.

I: emphatic, directing conspicuous attention to the effect upon Paul. Set-on-fire: same word as “burn” in 1 Corinthians 7:9, denoting intense emotion; in this case, of sorrow. Cp. Luke 24:32; 3 Macc. 4:2, Psalm 39:4; Jeremiah 20:9. Notice the climax. Paul sees a brother weak in spiritual life: and in his weakness the apostle’s own power and liberty are limited. The brother falls into some snare of the enemy: and sorrow like a fire consumes the heart of Paul. And this of each case: who is weak etc.? This deep sympathy with all the brethren calls from him “daily attention,” and gives rise to “anxiety about all the churches.” That Paul’s sympathy and anxiety embraced all churches everywhere and all persons and details within his observation, proves that it was inbreathed by God.

V. 30. I will glory of the things that concern my infirmities-Of what shows my weakness, rather than my strength.

Verse 30. I will glory-which concern mine infirmities.] I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him.

Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that “he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary.” And to support this most unholy interpretation, they quote those other words of the apostle, 2 Corinthians 12:9: Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word asqeneia, which we translate infirmity, has the sense of sin or moral corruption. The verb asqenew signifies to be weak, infirm, sick, poor, despicable through poverty, &c. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; Romans 4:19; 14:1, 2. And it is applied to the works of the law, to point out their inability to justify a sinner, Romans 8:3. But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, &c.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind-all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian.

Verses 28-31. Besides those things that are without — These external troubles which I have mentioned; that which cometh upon me daily — Greek, h episustasiv mou h kaq’ hmeran, that which rusheth upon me daily, or that which is my daily pressure. The expression denotes a crowd of people surrounding and pressing upon a person, in order to bear him down, and trample upon him; an idea which is elegantly applied to his cares respecting the churches; crowding in upon his mind, and ready to overwhelm it. And this is very properly mentioned here among his sufferings, being certainly not one of the least of them, as may be easily inferred from the account which he has given in this and in his former epistle, of the exceeding grief which the errors and irregularities of the single church of Corinth caused him. In saying, the care of all the churches, he signified he was deeply concerned for the prosperity, even of those which he had not seen in the flesh. St. Peter himself could not have said this in so strong a sense. Who is weak — Namely, in grace, and therefore oppressed with a variety of doubts and fears, and cast down; and I am not weak — By sympathy, as well as by condescension, manifested in complying with their weakness. Who is offended — Hindered in or turned out of the good way; and I burn not — With zeal and desire to restore him: or am not pained, as though I had fire in my bosom? So that he had not only the care of the churches, but every person therein. If I must needs glory — And I am heartily sorry that any such necessity is laid upon me; I will glory of the things that concern my infirmities — In my sufferings for Christ, of various kinds, such as I have specified, (see 2 Corinthians 12:10,) sufferings which show my weakness, and his strength, and therefore humble me, and exalt him. And in what I have said, I have only spoken the exact truth, without reigning or aggravating any one circumstance; for God knoweth that I lie not — Even that eternal Majesty of heaven and earth; who is blessed for evermore. This clause is added to increase the solemnity of his appeal to God for the truth of what he had said, and was going further to say; and that not only concerning his deliverance at Damascus, but concerning the visions and revelations of the Lord, to be mentioned in the next chapter.

30. Stanley inadvertently says, at verse 22, that we lose sight of the false teachers until 2 Corinthians 12:11. St. Paul in these two verses, 30, 31, has them right face to face. If I am compelled by my traducers in self-defence to glory, I will evade the charge of being a boaster by centering my glorying, not upon my powers and exploits, but upon mine infirmities.

Ver. 30.-31. If there is need etc.; reveals again Paul’s reluctance to speak about himself as he is here compelled to do.

Weakness: literally “absence of strength,” denotes in a narrower sense “sickness” (as in Luke 13:11f; John 5:3, 5) as being an absence of bodily strength, and in a wider sense all kinds of human powerlessness. Things of my weakness: occasioned by, and betraying, weakness. Cp. 2 Corinthians 12:5, 9.

I will boast; may refer either to his abiding resolve, or more likely to 2 Corinthians 11:32, 33, and especially to 2 Corinthians 12:7-11, and perhaps other matters present to his mind but afterwards passed over. If so, these words, though verbally suggested by “weak” in 2 Corinthians 11:29, yet have, as often in such cases, no special reference to it, but begin a new, though not different line of boasting.

I lie not: in declaring my purpose to boast in the things pertaining to my weakness. This purpose is from a human point of view so unlikely that in asserting it Paul appeals to Him who alone knows his motives. God, the Father of the Lord Jesus: see 2 Corinthians 1:3; Romans 15:6.

He who is etc.: i.e. God the Father: as demanded by the Greek construction.

Blessed for ever: see Romans 1:25; 9:5. While Paul thinks of God, and especially of the Father of the Lord Jesus, whose strength is manifested in his own weakness, he seems to hear from afar the song of praise which will go up for ever.

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; {2 Corinthians 11:10} see also Romans 9:5, and Galatians 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.

Verses 28-31. Besides those things that are without — These external troubles which I have mentioned; that which cometh upon me daily — Greek, h episustasiv mou h kaq’ hmeran, that which rusheth upon me daily, or that which is my daily pressure. The expression denotes a crowd of people surrounding and pressing upon a person, in order to bear him down, and trample upon him; an idea which is elegantly applied to his cares respecting the churches; crowding in upon his mind, and ready to overwhelm it. And this is very properly mentioned here among his sufferings, being certainly not one of the least of them, as may be easily inferred from the account which he has given in this and in his former epistle, of the exceeding grief which the errors and irregularities of the single church of Corinth caused him. In saying, the care of all the churches, he signified he was deeply concerned for the prosperity, even of those which he had not seen in the flesh. St. Peter himself could not have said this in so strong a sense. Who is weak — Namely, in grace, and therefore oppressed with a variety of doubts and fears, and cast down; and I am not weak — By sympathy, as well as by condescension, manifested in complying with their weakness. Who is offended — Hindered in or turned out of the good way; and I burn not — With zeal and desire to restore him: or am not pained, as though I had fire in my bosom? So that he had not only the care of the churches, but every person therein. If I must needs glory — And I am heartily sorry that any such necessity is laid upon me; I will glory of the things that concern my infirmities — In my sufferings for Christ, of various kinds, such as I have specified, (see 2 Corinthians 12:10,) sufferings which show my weakness, and his strength, and therefore humble me, and exalt him. And in what I have said, I have only spoken the exact truth, without reigning or aggravating any one circumstance; for God knoweth that I lie not — Even that eternal Majesty of heaven and earth; who is blessed for evermore. This clause is added to increase the solemnity of his appeal to God for the truth of what he had said, and was going further to say; and that not only concerning his deliverance at Damascus, but concerning the visions and revelations of the Lord, to be mentioned in the next chapter.

Ver. 31. The God and Father of our Lord Jesus Christ — knoweth that I lie not. This form of speech is equivalent to an oath. The Father is called God, as the fountain of deity, from whom the Son, and the Spirit have the same Qeothta, divinity or godhead. Such are the illustrations of bishop Bull, professor Cocceijus, and others.

31. This adjuration that I lie not, is, like that in Romans 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.

Ver. 30.-31. If there is need etc.; reveals again Paul’s reluctance to speak about himself as he is here compelled to do.

Weakness: literally “absence of strength,” denotes in a narrower sense “sickness” (as in Luke 13:11f; John 5:3, 5) as being an absence of bodily strength, and in a wider sense all kinds of human powerlessness. Things of my weakness: occasioned by, and betraying, weakness. Cp. 2 Corinthians 12:5, 9.

I will boast; may refer either to his abiding resolve, or more likely to 2 Corinthians 11:32, 33, and especially to 2 Corinthians 12:7-11, and perhaps other matters present to his mind but afterwards passed over. If so, these words, though verbally suggested by “weak” in 2 Corinthians 11:29, yet have, as often in such cases, no special reference to it, but begin a new, though not different line of boasting.

I lie not: in declaring my purpose to boast in the things pertaining to my weakness. This purpose is from a human point of view so unlikely that in asserting it Paul appeals to Him who alone knows his motives. God, the Father of the Lord Jesus: see 2 Corinthians 1:3; Romans 15:6.

He who is etc.: i.e. God the Father: as demanded by the Greek construction.

Blessed for ever: see Romans 1:25; 9:5. While Paul thinks of God, and especially of the Father of the Lord Jesus, whose strength is manifested in his own weakness, he seems to hear from afar the song of praise which will go up for ever.

V. 32. The governor under Aretas-King of Arabia and Syria of which Damascus was a chief city, willing to oblige the Jews, kept the city-Setting guards at all the gates day and night.

Verse 32. In Damascus the governor under Aretas] For a description of Damascus see the note on “Ac 9:2”. And for the transaction to which the apostle refers see Acts 9:23. As to King Aretas, there were three of this name. The first is mentioned 2 Maccab. v. 8. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, “Ac 9:23”, &c.

But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip’s wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favourable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, sec. ii. The governor] eqnarchv. Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor.

Desirous to apprehend me] The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans.

Verses 32, 33. In Damascus, &c. — As if he had said, I must be permitted to add one circumstance more to illustrate the dangers to which I was exposed, as soon as I engaged in the Christian cause, and the remarkable interposition of Divine Providence for my preservation: the governor under Aretas — King of Arabia and Syria, of which Damascus was a chief city, willing to oblige the Jews, kept the city of the Damascenes with a garrison — That is, setting guards at all the gates, day and night; desirous, or, determining, to apprehend me — And to deliver me to them. And in such a danger, where even the form of a trial was not to be expected, what could I do but flee? Through a window — Therefore, of a house which stood on the city wall; I was let down in a basket — With ropes; and escaped his hands — The assistance of good men co-operating with the care of God. Now, who that considers and credits the above brief account, though of but a part of the labours and sufferings which the apostle voluntarily sustained, that he might testify to mankind the gospel of the grace of God, can for a moment question his certain knowledge of the truth and importance of that gospel; especially as he neither reaped, nor could expect to reap, any worldly benefit whatever from preaching it? Did he do and suffer all these things to spread a doctrine which, for any thing he knew to the contrary, might be false; or if true, was not important to the salvation of the human race? Surely no man can suppose it, without first supposing that the apostle was destitute of common sense. Consider this, reader, and remember, at the same time, how the Lord sanctioned and confirmed his testimony, by signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will, and then think how thou shalt escape if thou reject or neglect such a gospel, or the great salvation revealed in and by it.

Ver. 32. The governor under Aretas. Dr. Hammond notes here, that the Gassanii reigned in Syria from four to six hundred years, and were called Harethi, or Aretæ, which is the name of the king in this place.

32. In Damascus—The narrative in Acts 9:23-25, (where see notes,) agrees with this, except that Luke specifies only the Jewish share of the plot against St. Paul. Governor—Ethnarch, or viceroy. See note to Matthew 2:22. With a garrison—Probably an extemporized garrison of Jews. Apprehend me—Paul’s only crime as viewed by the Jews there, as with these Judaizers here in Corinth, was his embodying Gentiles into an uncircumcised Christianity. In a question of this kind the ethnarch could have felt no opposition to Paul; and the true solution of his hostility is probably furnished by Michaelis, (quoted by Meyer:) “Jewish gold probably accounts for the conduct of the emir.”

Ver. 32.-33. In Damascus; recalls the well-known beginning of Paul’s Christian life.

Ethnarch: literally “national-chief.” Same word in 1 Macc. 14:47; 15:1; Josephus, Antiq. bk. xiv. 7. 2, Wars bk. ii. 6. 3. It was evidently a provincial governor set by Aretas over the Syrian city of Damascus. Aretas: king of Arabia Petraea, whose daughter Herod Antipas married and afterwards divorced. See Josephus, Antiq. bk. xviii. 5. 1. Was guarding: a military term; also in Galatians 3:23; Philippians 4:7; 1 Peter 1:5. This implies that Damascus, which both earlier and later was under Roman rule, was at this time in the power of Aretas. For a very plausible explanation of this, see ch. iii. of Conybeare and Howson’s St. Paul. It is certainly an interesting coincidence that whereas there exist Roman coins of Damascus both earlier and later there are none belonging to the time here referred to.

Window: same word in Acts 20:9.

Lowered through the wall: same words in Acts 9:25. We have here another witness of the correctness of the Book of Acts. The slight difference is easily explained by supposing that the Jews prompted and assisted the Ethnarch to watch for Paul. The abrupt transition from this incident suggests that it was designed to be the beginning of a series of proofs of Paul’s “weaknesses,” a series commencing at the very commencement of his Christian course; but broken off suddenly to make way for the more startling matter of 2 Corinthians 12:2-4. Paul’s furtive mode of escape (in the darkness of night, Acts 9:24) proves the extreme peril and helplessness of his position. By narrating this incident he was therefore “boasting in the things which belong to his weakness.” REVIEW. In passing to a second specific matter of boasting Paul betrays again his consciousness of the unseemliness of boasting; and, jealous for his readers’ respect, begs that his boasting be not taken as a mark of foolishness. But, even if it is, he has still a claim to attention. In saying this, which may seem to be foolish, he is careful not to implicate the authority of his Master but to speak only in his own name. He has a claim to his readers’ attention because from the lofty standpoint of their own wisdom they are accustomed to bear with foolishness and with unscrupulous self-assertion and violence. And, though Paul humbles himself by confession of weakness, he is if need be as bold as they. Equally with his opponents he can claim descent from the sacred people. And their claim to be ministers of Christ is surpassed by his own ministry, of which the credentials are written in hardships and perils of every kind and without number. And in addition to these he has a special burden, inasmuch as the spiritual weakness and fall of any who in any church bear the name of Christ is to him a personal weakness and a burning sorrow. The mention of weakness moves him to say that the things pertaining to his weakness shall be the only matter of the boasting which is forced upon him. He has matters of boasting so wonderful that before narrating them he appeals, as witness of his veracity, to Him who knows all things and whose praise will be sung for ever. He tells first a peril and escape at the very beginning of his Christian career, a kind of matriculation to him in the school of persecution, an escape not by the pomp of supernatural deliverance but by ordinary human instrumentality.

V. 33. Through a window-Of an house which stood on the city wall.

Verse 33. Through a window in a basket] Probably the house was situated on the wall of the city. See the notes on this history, Acts 9:23-25.

IN ver. 2 of this chapter {2 Corinthians 11:2} the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in Genesis 3:1, &c.; and which fall is there attributed to the agency of a being called vjn nachash, here, and in other places, translated ofiv, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name,) and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come DOWN to YOU? Nehemiah 6:3.

II CORINTHIANS

Verses 32, 33. In Damascus, &c. — As if he had said, I must be permitted to add one circumstance more to illustrate the dangers to which I was exposed, as soon as I engaged in the Christian cause, and the remarkable interposition of Divine Providence for my preservation: the governor under Aretas — King of Arabia and Syria, of which Damascus was a chief city, willing to oblige the Jews, kept the city of the Damascenes with a garrison — That is, setting guards at all the gates, day and night; desirous, or, determining, to apprehend me — And to deliver me to them. And in such a danger, where even the form of a trial was not to be expected, what could I do but flee? Through a window — Therefore, of a house which stood on the city wall; I was let down in a basket — With ropes; and escaped his hands — The assistance of good men co-operating with the care of God. Now, who that considers and credits the above brief account, though of but a part of the labours and sufferings which the apostle voluntarily sustained, that he might testify to mankind the gospel of the grace of God, can for a moment question his certain knowledge of the truth and importance of that gospel; especially as he neither reaped, nor could expect to reap, any worldly benefit whatever from preaching it? Did he do and suffer all these things to spread a doctrine which, for any thing he knew to the contrary, might be false; or if true, was not important to the salvation of the human race? Surely no man can suppose it, without first supposing that the apostle was destitute of common sense. Consider this, reader, and remember, at the same time, how the Lord sanctioned and confirmed his testimony, by signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will, and then think how thou shalt escape if thou reject or neglect such a gospel, or the great salvation revealed in and by it.

33. Window—Or, kiosk, based upon and projecting over the wall. From a similar window Eutychus fell to the ground, as stated Acts 20:9. Basket—Bloomfield describes it as a very strong netting made of cords, for the purpose of a net for taking fish, or, rather, a hamper for carrying fish, “a fish-hamper.” Stanley says: “There is a spot still pointed out on the eastern wall, itself modern, as the scene of Paul’s escape. Close by is a cavity in the ancient burial ground, where he is said, in the local legends, to have concealed himself; and formerly a tomb was shown of a St. George, who was martyred in furthering the escape. It is curious that in the present traditions of Damascus the incidents of this escape have almost entirely eclipsed the story of his conversion.” And, we may add, that the popular interest in such an incident very probably gave it that notoriety in his own day which rendered it an effective reminder against his opponents that any sufferings he had to narrate were credible. “An apostle in a basket” is an object quite likely to attract attention, and suggestive of some reflections and lessons. Let no man be ashamed of any predicament, however humble, in which he may be found in a career of good-doing. Alford, we think, mistakes the point when he supposes Paul tells this story of the basket as a self-humbling fact, likely to be quoted ever after to his disgrace. The infirmity of the narrative in which St. Paul glories is simply the fact that he was the object of united Gentile and Jewish hostility for Christ, and a refugee from their hands; not especially because he escaped in a basket. The man who could work at tent making for the glory of a gratuitous gospel, would see slight disgrace in a rope-hamper; far less the man who could boast of being five times striped with Jewish thongs, and thrice with the Roman rods.

Ver. 32.-33. In Damascus; recalls the well-known beginning of Paul’s Christian life.

Ethnarch: literally “national-chief.” Same word in 1 Macc. 14:47; 15:1; Josephus, Antiq. bk. xiv. 7. 2, Wars bk. ii. 6. 3. It was evidently a provincial governor set by Aretas over the Syrian city of Damascus. Aretas: king of Arabia Petraea, whose daughter Herod Antipas married and afterwards divorced. See Josephus, Antiq. bk. xviii. 5. 1. Was guarding: a military term; also in Galatians 3:23; Philippians 4:7; 1 Peter 1:5. This implies that Damascus, which both earlier and later was under Roman rule, was at this time in the power of Aretas. For a very plausible explanation of this, see ch. iii. of Conybeare and Howson’s St. Paul. It is certainly an interesting coincidence that whereas there exist Roman coins of Damascus both earlier and later there are none belonging to the time here referred to.

Window: same word in Acts 20:9.

Lowered through the wall: same words in Acts 9:25. We have here another witness of the correctness of the Book of Acts. The slight difference is easily explained by supposing that the Jews prompted and assisted the Ethnarch to watch for Paul. The abrupt transition from this incident suggests that it was designed to be the beginning of a series of proofs of Paul’s “weaknesses,” a series commencing at the very commencement of his Christian course; but broken off suddenly to make way for the more startling matter of 2 Corinthians 12:2-4. Paul’s furtive mode of escape (in the darkness of night, Acts 9:24) proves the extreme peril and helplessness of his position. By narrating this incident he was therefore “boasting in the things which belong to his weakness.” REVIEW. In passing to a second specific matter of boasting Paul betrays again his consciousness of the unseemliness of boasting; and, jealous for his readers’ respect, begs that his boasting be not taken as a mark of foolishness. But, even if it is, he has still a claim to attention. In saying this, which may seem to be foolish, he is careful not to implicate the authority of his Master but to speak only in his own name. He has a claim to his readers’ attention because from the lofty standpoint of their own wisdom they are accustomed to bear with foolishness and with unscrupulous self-assertion and violence. And, though Paul humbles himself by confession of weakness, he is if need be as bold as they. Equally with his opponents he can claim descent from the sacred people. And their claim to be ministers of Christ is surpassed by his own ministry, of which the credentials are written in hardships and perils of every kind and without number. And in addition to these he has a special burden, inasmuch as the spiritual weakness and fall of any who in any church bear the name of Christ is to him a personal weakness and a burning sorrow. The mention of weakness moves him to say that the things pertaining to his weakness shall be the only matter of the boasting which is forced upon him. He has matters of boasting so wonderful that before narrating them he appeals, as witness of his veracity, to Him who knows all things and whose praise will be sung for ever. He tells first a peril and escape at the very beginning of his Christian career, a kind of matriculation to him in the school of persecution, an escape not by the pomp of supernatural deliverance but by ordinary human instrumentality.