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In this chapter the apostle goes on with his discourse, in opposition to the false apostles, who were very industrious to lessen his interest and reputation among the Corinthians, and had prevailed too much by their insinuations. I. He apologizes for going about to commend himself, and gives the reason for what he did (Co2 11:1-4). II. He mentions, in his own necessary vindication, his equality with the other apostles, and with the false apostles in this particular of preaching the gospel to the Corinthians freely, without wages (Co2 11:5-15). III. He makes another preface to what he was about further to say in his own justification (Co2 11:16-21). And, IV. He gives a large account of his qualifications, labours, and sufferings, in which he exceeded the false apostles (Co2 11:22 to the end).

INTRODUCTION TO 2 CORINTHIANS 11 In this chapter, the apostle continues his discourse concerning the false teachers; blames the Corinthians for their connivance at them, and subjection to them; gives a true and ample description of them; compares himself with them, and by various instances shows, that he was greatly superior to them: and whereas self commendation was necessary, and could not be avoided in this argument, and this might look like folly, and by some be deemed such, he entreats the Corinthians that they would bear with him in it, as well as in his reproofs and admonitions to them, Co2 11:1 and assigns his godly jealousy over them, as the reason why he entered into this subject, and proceeded in such a way of reasoning on it; and the rather this might be bore with in him, since he had such a concern in espousing them to Christ; his end in which was, to present them a chaste virgin to him, Co2 11:2 and what this jealousy was he explains, lest their minds should be corrupted by the false teachers, and they should forsake the pure and simple Gospel of Christ; which he exemplifies in the instance of Eve being deceived by the serpent, Co2 11:3 and proceeds to blame them for preferring these false teachers to the faithful ministers of the word; seeing, put them in the best light they could, it was but the same Jesus they preached, and not another and a better Saviour; and it was but the same spirit of faith they received through their ministry, and not another and a better; and the same Gospel they brought, and did not come with better news, or more joyful tidings; had this been the case, there would have been some reason for extolling one above another, Co2 11:4 for which there was not the least foundation, especially with respect to the Apostle Paul, who was not inferior to the chief of the true apostles of Christ, and therefore could not be at all behind these men, Co2 11:5 and seeing it might be objected to him that he was rude in speech, when these were men of great eloquence, he allows it; but then affirms he was not so in knowledge, in which he exceeded them; for the truth of which, lie appeals to the Corinthians themselves, Co2 11:6 and he suggests, that it was very ungrateful in them, that inasmuch as he humbled himself when among them, by working with his own hands, that they might be exalted, that they should despise him on that account, and prefer these avaricious men before him, Co2 11:7 when that he might be able to preach the Gospel freely, he took of other churches, Co2 11:8 and particularly was supplied by the Macedonian brethren, and so was not at all chargeable and burdensome to them, and he was determined ever to remain so, Co2 11:9 and which he confirms by an oath, that no man should ever be able to prevail upon him to take anything of the churches in the region of Achaia, in which Corinth was, Co2 11:10 and whereas it might be insinuated that such a resolution showed that he had no true affection for them, this he denies, and appeals to the omniscient God for the truth of his love to them, Co2 11:11 but the true reason why he had so determined, was to prevent the false teachers having any opportunity to reproach him, and exalt themselves, Co2 11:12 and this leads him on to a description of them, by their ambition and arrogance, in assuming a title that did not belong to them; by their crafty, cunning, and deceitful manner of working, and by their hypocrisy in mimicking the apostles of Christ, Co2 11:13 nor need this seem strange to any, when Satan himself has been transformed into an angel of light, Co2 11:14 and whom, the apostle suggests, these men imitated; whose ministers they were, though they looked like ministers of righteousness, and on whom the apostle denounces severe punishment, Co2 11:15 and as he saw himself under a necessity of boasting, in order to stop the mouths of these men, to vindicate himself, and prevent mischief being done by them, he renews his entreaty in Co2 11:1 that the Corinthians would not reckon him as a fool; or if they did, that they would bear with his folly, and suffer him to boast of himself a little, Co2 11:16 and that the Christian religion, and the Gospel of Christ, might not come under any reproach and blame, for his conduct in this particular, he observes, that what he was about to say on this head of boasting, was not by any order or direction from the Lord, but of himself, and might have the appearance of folly in it, Co2 11:17 and the rather he might be indulged in it, seeing many, even the false teachers, had gloried in a carnal way, and of outward things, and which made it necessary that he should glory also, Co2 11:18 and which foolish boasting in them, even many of the Corinthians had bore with, and that with a great deal of pleasure; and therefore might suffer him, a single man, to boast a little of himself unto them, whom he ironically calls wise, Co2 11:19 of which he gives instances, by being brought into bondage, devoured, pillaged, insulted, and abused, by the false teachers, Co2 11:20 nor had they abused and reproached them only, but the apostle also, as weak and contemptible; but then he would not bear it, but would boldly engage and enter the lists with them, though this might be by some reckoned foolish boasting, Co2 11:21 and then follows the comparison between him and them, by which it appears that he was upon an equal foot with them, on account of nation, descent, and parentage, Co2 11:22 that he was superior to them as a minister of the Gospel, as was manifest by his more abundant labours in it, and by his sufferings for it, the dangers he was exposed unto on account of it, and the many hardships he endured in the ministration of it, of which he gives a variety of particulars, Co2 11:23 to which he adds, besides these things, and all other outward ones, that the daily care of all the churches of Christ was upon him, Co2 11:28 and such was his sympathy with all sorts of Christians, even the weak and offended brethren, that he was affected with them, bore their infirmities, and sought to reconcile and make them easy, which greatly increased the weight of business that was upon him, Co2 11:29 and seeing there was a necessity of glorying, he chose to glory in his infirmities and sufferings, and on which he had mostly enlarged, Co2 11:30 and for the glory of divine Providence, and to express his thankfulness for the mercy, he relates a particular instance of deliverance from imminent danger; for the truth of which he appeals to the God and Father of Christ, the eternally blessed One, Co2 11:31 the danger he escaped, the manner and means of the escape, and the place where, are particularly mentioned, Co2 11:32.

I speak as concerning reproach,.... These words may be considered either as explanative of the latter part of the former verse, "if a man smite you on the face"; that is not to be understood strictly and literally, of one man's striking another on the face, but of reproach and contumelious language, used by the false apostles to the Corinthians; or they may have reference to the apostle's design in the whole, which was partly to reproach, the Corinthians for acting such a stupid part, in patiently bearing so many and such indignities from these men; and partly to expose the scandalous and reproachful usage of them by the false apostles, that if possible their eyes might be opened to see through them, and discard them: or else these words may be regarded in connection with what follows, as though we had been weak; and then the apostle's meaning is, that as to the business of scandal and reproach he was speaking of, this was not confined to the Corinthians only, but they the true apostles had their share of it; for the false apostles reproached them, as poor, weak, fearful, and pusillanimous men; because they did not use that authority, and exercise that domination over them, they did not bring them into bondage, devour their substance, take away their goods from them by force, insult over them, and treat them in an ignominious and contemptuous manner; and intimated that they were upon all accounts inferior to them, and not worthy to be mentioned with them; which moved the apostle to exert himself, and boldly rise up in his own defence, saying, howbeit, wherein soever any is bold; to boast of his pedigree, character, office, and usefulness, I speak foolishly; as it might seem, and be so interpreted by some, I am bold also; to enter the lists with him, to compare notes, and see on which side the superiority lies; and which is done in the following verses, to the full confutation of all the pride, vanity, blind boasting of the false apostles.

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

"For ye bear with a man," he says, "if he devour you." How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this, "If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying, "If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.' "If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,

Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.

Look, he exposes the Corinthians in what servility and extreme submission to the false apostles.

Do you see that he presents them as fleecing others? For this is what is expressed by the word "devours." Thus, what he said above as well: "wherein they glory," he said well; since, pretending not to take anything, they only boasted, but were not actually such in reality.

That is, those who subjugate you and exalt themselves over you; for even as masters they were not gentle, but burdensome and oppressive.

Secondly, he shows wherein they bear with the foolish and points out five cases of oppression imposed by the false apostles. The first is the yoke of slavery; as to this he says, for you bear it if a man, i.e., the false apostles, makes slaves of you. As if to say: through Christ you were freed from the bondage of the Law, which is in fear, and were raised to the freedom of the sons of God, which is charity: "So, brethren, we are not children of the slave but of the free woman" (Gal. 4:31). And yet you suffer the false apostles, who take such liberty from you and reduce you to the slavery of the Law, because they compel you to observe the ceremonies of the Law: "Do not submit again to a yoke of slavery" (Gal. 5:1). With greater reason, then, should you bear with me, who want to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the Law. The second is a very heavy burden, because the false apostles live sumptuously on your goods, but we do not: "I do not mean that others should be eased and you burdened" (2 Cor. 8:13). Therefore he says: or preys upon you: "Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment" (Matt. 23:14). The third oppression is depredation and despoilation, because they literally took everything from them with soft words and under the pretext of piety; as to this he says, or take advantage of you, i.e., smoothly deceive you by taking your property: "By fair and flattering words they deceive the hearts of the simple-minded" (Rom. 16:18). The fourth oppression is their excessive vaunting of themselves over them along with contempt for the Corinthians; therefore he says: or puts on airs by conducting himself in a conceited manner: "Do not exalt yourself through your soul's counsel, lest your soul be torn in pieces like a bull" (Sir. 6:2). The fifth oppression is verbal abuse; for the false apostles not only oppressed them in these ways but added reproaches by saying insulting things to them and especially about their low estate. For because they were Jews and worshippers of the one true God, they called themselves noble and the Corinthians ignoble, because they were not of the seed of Abraham or circumcised, but descended from idolaters; as to this he says, or strikes you in the face, i.e., insults you publicly and says harmful things.

The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, Co2 11:1-3; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, Co2 11:4-11. Gives the character of the false apostles, Co2 11:12-16. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33.

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, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, Gal 4:9; Gal 5:1. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor 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.

THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33) Would to God--Translate as Greek, "I would that." bear with me--I may ask not unreasonably to be borne with; not so the false apostles (Co2 11:4, Co2 11:20). my--not in the oldest manuscripts. folly--The Greek is a milder term than that for "foolishness" in Co1 3:19; Mat 5:22; Mat 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness. and indeed bear--A request (so Co2 11:16). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.

For--Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them." a man--as the false apostles do. bring you into bondage--to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mat 23:24; Psa 53:4), "takes," "exalts," "smites." take of you--So the Greek for "take" is used for "take away from" (Rev 6:4). ALFORD translates, as in Co2 12:16, "catches you." exalt himself--under the pretext of apostolic dignity. smite you on the face--under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (Kg1 22:24; Neh 13:25; Luk 22:64; Act 23:2; Ti1 3:3).