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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.

Wherefore? because I love you not?.... Why did the apostle do this? why did he take nothing, and resolve to take nothing of the Corinthians, for preaching the Gospel to them? why did he determine, that no man should prevent his glorying of this, in all the country of Achaia? was it because he did not love the Corinthians? some might insinuate this was the reason of it, that he had no true affection for them, and therefore would take none of their gifts, but despised both them and theirs, and loved the Macedonian and other churches better than they. To which he answers by saying, God knoweth; which is another form of an oath, and is a solemn appeal to God, the searcher of hearts, who knows all things, that he knew he heartily loved them; that it was not want of love to them, which was the reason of his entering into such a resolution, never to take anything of them; but it was something else, quite another thing, which induced him to it, and is mentioned in the following verse.

"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.

Intending to explain the reason why he did not take from them, namely, because of the appearance of false apostles, he thereby undermines the Corinthians' suspicion: you do not take, as it seems, out of hatred toward us. Therefore he also says: I love you more and do not wish to offend you, because you are easily led astray. But he does not say this so clearly, so as not to shame their weakness, and turns his speech to another reason.

Then when he says, And why?, he presents the cause why he did not take payment from them. First, he excludes the false cause; secondly, he gives the true one (v. 12). In regard to the first it should be noted that the false apostles charged the Apostle with not taking payment from the Corinthians, because he did not love them and because he did not intend to help and serve them. He says therefore: Why do I do this? Because I do not love you?, i.e., is it from any hatred I bear towards you, as the false apostles claim? God knows that I love you and that I do not do this out of hatred: "Yes, Lord; you know that I love you" (Jn. 21:15).

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.

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.

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.

Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.