返回Chapter 11
Chapter 11
Chapter Eleven
2 Cor. 11:1. Oh, that you would bear with me a little in my foolishness! But indeed you do bear with me.
Intending to begin a discourse about his own praises, he made many qualifications, avoiding what is offensive to others in self-praise. Necessity compelled him to this, and the fear that it would harm his disciples if they began to despise him while regarding the false apostles as persons of importance. For even to the most slow-witted it is clear that he came to this out of pressing need and for the benefit of his disciples. For how would one who remembered his former errors, from which he was delivered through baptism, and who acknowledged himself unworthy of the apostolic calling, boast of himself without necessity? So he says: Oh, that you would bear with me a little in my foolishness! But you are very forbearing. For I am convinced that you love me and bear with me in all things.
2 Cor. 11:2. For I am jealous over you with godly jealousy,
He did not say "I love," but, to express it much more strongly: "I am jealous." For jealousy arises in those who love ardently. Then, lest they think he is jealous over them for some human motives, for the sake of money or glory, he adds: "with godly jealousy"; for it is said that God also is jealous, having exceedingly loved us, not in order to gain some advantage, but to save us, bringing us into communion and union with Himself. Such, he says, is my jealousy for you as well: it proceeds not from desire for my own profit, but so that you may not perish.
2 Cor. 11:2. for I betrothed you to one husband, to present you as a pure virgin to Christ.
I betrothed you, he says, to Christ. So I am jealous for Him, and not for myself. For I am not the husband, but the friend of the bridegroom. Notice that he did not say: I am your teacher, and therefore you ought to hold fast to me; but he placed them in the position of the bride and himself in the position of the friend of the bridegroom, ascribing greater significance to them. He attributed something wondrous to the Church; for in the world, after marriage, women do not remain virgins, but here even those who were not previously virgins become virgins after this marriage. Thus, the entire Church is a virgin. For Paul says this to all, both husbands and wives. And what did he promise as a dowry? The Kingdom of Heaven. Something similar occurred with Abraham, when he sent his servant to betroth a bride of the same tribe for his son (Gen. 24:4). For here too God sent His servants, the prophets, to betroth the Church to His Son Christ—such as David, who says: "Hearken, O daughter, and consider, and incline your ear" (Ps. 44:11)—and the apostles, for example Paul, who says: we are sent in the name of Christ. Thus, the present time is the time of betrothal, but the future is the time of the wedding, when the voice shall be heard: "Behold, the bridegroom comes" (Matt. 25:6).
2 Cor. 11:3. But I fear, lest by any means, as the serpent beguiled Eve through his craftiness, so your minds should be corrupted from the simplicity that is in Christ.
For though it is you who are perishing, it is I who fear. He does not say openly: you will be corrupted, although they were already corrupted, but expressed it indefinitely: "I fear lest your minds should be corrupted." For that one also deceived by promising something better; and the false apostles, praising themselves and telling you something great, beguile with their craftiness. But just as neither the craftiness of the serpent nor the simplicity of Eve were sufficient for her forgiveness, so neither will it be granted to you on that basis. And he did not say that Adam was beguiled, in order to show that being beguiled is characteristic of women. And he did not say: lest you be beguiled, but: "lest your minds be corrupted" (in Slavonic: be defiled), using the image of defilement; for the word "defilement" is used in reference to virgins. "Lest they be corrupted from the simplicity that is in Christ." That is, lest you be beguiled on account of your simplicity. Some interpret it thus: lest you turn aside from simple faith to the cruelty of outsiders (unbelievers), for this constitutes the greatest corruption.
2 Cor. 11:4. For if he who comes preaches another Jesus, whom we have not preached, or if you receive another Spirit, which you have not received, or another gospel, which you have not accepted, you might well bear with him.
What are you saying, Paul? In the Epistle to the Galatians you wrote: if anyone preaches to you a gospel other than what you have received, let him be anathema (Gal. 1:8); so how can you now say that if they preached another Jesus, your forbearance would be justified? Listen, then: the false apostles boasted that they brought more than the true apostles. So since they spoke much foolishness, using worldly wisdom, the apostle says: if they preached another Christ, who ought to have been preached but whom we overlooked, then your forbearance would be justified. For this reason he added: "whom we have not preached." But if the articles of faith are the same, then what is new about them? Note further that he did not say: if anyone coming should preach something more (for they did speak somewhat more, with greater arrogance and greater beauty of speech), but: "preach another Jesus, whom we have not preached," and for this there is no need for embellishments of speech. "Or if you received another Spirit," that is, if he enriched you with more spiritual gifts, which have no need of verbal subtleties. "Or another gospel," which must consist not merely in words. Everywhere he shows that one should be forbearing not in this case, if they merely speak somewhat better, but if they say what ought to have been said, but about which we were silent. Notice: another Jesus, "whom we have not preached, or if you received another Spirit, which you have not received, or another gospel, which you have not accepted." So if they say the same thing, then why do you listen to them with such eagerness? And since they say the same, then why do you, Paul, hinder them? Because, using hypocrisy, they introduce new dogmas.
2 Cor. 11:5. But I suppose I was not a whit behind the very chiefest apostles.
At last he compares himself with the followers of Peter, wishing to show by this that if they know more than he, then they also know more than the chiefest apostles, reducing the matter to absurd conclusions. See what self-abasement: "I suppose," he says, but affirms nothing. Not simply apostles, he says, but "the very chiefest," alluding to Peter, John, and James. He says this because now it was necessary, whereas in another place he said: "I am not worthy to be called an apostle" (1 Cor. 15:9).
2 Cor. 11:6. though I be rude in speech, yet not in knowledge,
Since the false apostles prided themselves on not being unskilled, he shows that he does not shun such lack of skill, but even considers it an honor. And he does not say: if I am unskilled, then the other apostles are the same—so as not to appear to condemn them; instead he demeans the very matter of worldly wisdom, as he also showed in the first epistle that it is not only useless but even harmful to the glory of the Cross. So, I am rude in speech, but not in knowledge. By this he hints to them that the more they boast of eloquence, the more they are deprived of the knowledge of God and remain unskilled in this matter.
2 Cor. 11:6. But we have been thoroughly made manifest among you in all things.
Not like the false apostles, who are one thing in reality but appear to be another; rather in all that we do and say, we are known to you. There is in us no duplicity or hypocrisy, as in those who only cover themselves with a mask of piety but in everything act incomparably worse.
2 Cor. 11:7. Have I committed an offense in abasing myself that you might be exalted, because I have preached to you the gospel of God freely?
Did I sin, he says, by this, and can you accuse me and boast against me, that I abased myself, living on charity and enduring hunger, "that you might be exalted," that is, be established in the faith? For they were not scandalized (which constitutes their greatest accusation) by the fact that they would not have been established otherwise, had he not endured hunger. And since they slandered him, saying that in person he appears humble, but in absence he boasts, now, as though defending himself against this, he strikes at them, saying: though I was abased, it was so that you might be exalted through this.
2 Cor. 11:8. I robbed other churches, taking wages of them, to do you service,
Although he could have said: I ate from the labor of my own hands; but, making his speech more expressive, he says: I received from others while serving you. The expression "I robbed" he used in the sense of: I stripped them and made them poor. He means the Macedonians: being extremely poor, they still supported him, though he was a burden to them, even though he did not need anything superfluous, but needed only what was necessary. I received support, but not from you; this indeed constitutes the greatest accusation, all the more so because all this was for serving you; for while preaching to you and doing your work, I was fed by others.
2 Cor. 11:9. and being present with you, though in need, I was not a burden to anyone.
A threefold accusation: first, that while being with you and serving you, suffering need, I did not gain your respect, for you not only did not send me anything, as the Macedonians did, but even when I was with you, you did not support me. The expression "I was not a burden to anyone" means: I was not burdensome to anyone. By this he shows that they help hesitantly and feebly. Some, however, take the word "I was not a burden" (ου κατενάρκησα) to mean: I was not negligent, I was not careless in preaching, but as much as was required of me, everything was done for your salvation; I lived in need and did not ask for anything, I did not grow weak in endurance, having trained myself in it.
2 Cor. 11:9. For my lack was supplied by the brethren who came from Macedonia,
He arouses jealousy in them in order to further encourage them toward charity, so that, having been surpassed by the Macedonians in providing him with support, they would not also be surpassed by them in almsgiving. By saying "lack," he shows that he received nothing beyond what was necessary; and it was the Philippians who provided him with support.
2 Cor. 11:9. And indeed in all things I have endeavored, and will endeavor, not to be a burden to you.
He shows that they considered it a burden to supply him with food. Well said – "I will endeavor," so that you do not think, he says, that I said this with the intention of receiving from you afterwards. But also "I have endeavored and will endeavor not to be a burden to you" – this is a strong rebuke to them; although he has not yet completely lost hope in them, he absolutely does not intend to receive anything from them.
2 Cor. 11:10. By the truth of Christ that is in me, I will say that this boasting shall not be taken from me in the regions of Achaia.
Lest they should think that he said "I will endeavor" in order to attract them more to himself, he says: in the truth that is in Christ Jesus, I say that I will take nothing; but lest anyone should think that he says this under the influence of sorrow or anger, he calls this matter a boast. To preach the Gospel without charge was glory for him, because for the sake of Christ he was ready to go beyond the limits appointed by Christ. The expression "shall not be stopped" (rendered in the Russian Bible as "shall not be taken away") is a metaphor borrowed from flowing rivers: thus, when the fame about him had flowed everywhere, he says: this good and glorious stream shall not be stopped by the fact that from this time forward I begin to receive something. And the expression "in the regions of Achaia" shows his indignation. For if this is a boast, then it ought to have been maintained everywhere; but if it is maintained only in the specified regions, then it is evident that those people to whom this was written do not possess sound judgment, like the rest.
2 Cor. 11:11. Why do I act this way? Is it because I do not love you? God knows!
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.
2 Cor. 11:12. But as I act, so I will continue to act,
2 Cor. 11:12. so as to give no occasion to those seeking an occasion, that in what they boast, they may be found just as we are.
Here he states quite clearly the reason why he did not take anything. Since the devil knew that people of this age especially love those teachers who take nothing, he taught the false apostles to interpret even this in their own way. For they did not act more justly in this matter, although they were rich, but while teaching not to take, they took. Therefore he did not say: "that in what they do they may be found more just," but: "in what they boast of," which is an obvious sign of boasting. So the apostle, understanding this, made it a rule for himself to take nothing from them, even when he was in need of something — in order to repel their attack and give no occasion for reproach against himself. Although this could not be a matter of reproach, since it was in accordance with the law of Christ; but since the Corinthians, out of weakness, were still scandalized, he guarded himself against this. And finally, the false apostles, being inferior to the true apostles in everything else, had no advantage in this either: one may say that they would have been inferior to them even if they had not taken, since they were rich, while Paul did not take though suffering need, and that they did not act justly but were being hypocritical, whereas the apostle acted justly.
2 Cor. 11:13. For such are false apostles, deceitful workers, disguising themselves as apostles of Christ.
What are you saying? Those who preach Christ, who do not introduce a different Gospel, as he said above, have now become false apostles? Yes, he says, for this very reason; for, being hypocritical in this, they secretly introduce impious dogmas. And "evil workers," because they only appear to be building up, but in reality they uproot what had been planted, and, having only the outward appearance of apostles, are truly wolves in sheep's clothing.
2 Cor. 11:14. And no wonder, for Satan himself transforms himself into an angel of light.
For, since their teacher (Satan) ventures upon everything, it is nothing surprising that they also imitate him. "An angel of light" – he means the one who has boldness, stands before the true light, proclaims that God is light, and in Him he is light. The devil transforms himself into such an angel, but does not become one. So also the false apostles have only the appearance of apostles, but not the actual power. Let us learn from this, then, that doing anything for show (out of vainglory) is characteristic especially of the devil.
2 Cor. 11:15. And therefore it is no great thing if his servants also take on the appearance of servants of righteousness; but their end will be according to their deeds.
That is, as ministers of the Gospel, which contains the truth, or — that they surround themselves with the glory of righteous men; but they shall not escape entirely, for according to their works shall be their end, that is, a bad one. So that by their works we shall know them, for their end shall be in accordance with their deeds.
2 Cor. 11:16. I say again: let no one think me foolish; but if not, then receive me even as foolish, so that I too may boast a little.
For although he was already using qualifications, he still says: I am not satisfied with what has been said, but again I say: "let no one think me foolish." For to boast simply is characteristic of foolishness; but I do this not as a fool, but out of necessity. However, if you do not agree with me and consider me completely foolish, even though I boast out of necessity, I do not avoid this. So receive me as a fool, "that I too," that is, like them, "may boast," but even then "a little."
2 Cor. 11:17. What I say, I say not in the Lord, but as it were in foolishness, in this confidence of boasting,
What I say, he says, is not according to the Lord, that is, these words, but the purpose of these words is entirely in the Lord. And he did not say: in foolishness, but: "as if in foolishness." For to appear, and not actually to be in foolishness — that is my boast. And lest you think that he everywhere speaks as a fool and not according to the Lord, he says: "what I shall say," and not my other words.
2 Cor. 11:18. Since many boast according to the flesh, I also will boast.
That is – by external merits, noble birth, by the fact that they are circumcised and their ancestors are Jews. For this is what he calls boasting "not in the Lord"; for what is the benefit of being a Jew? Therefore, I do not consider this a virtue, but since they, he says, boast of this, I too am compelled to resort to this comparison.
2 Cor. 11:19. You, being wise, gladly bear with the foolish,
You, he says, compel me to say this; for if you had not received them and I had not seen from this that you had fallen into error, I would not have come to this. By foolish he means those who boast in fleshly things. For if boasting in spiritual things is a sign of folly, how much more so boasting in things that do not exist. The words "sensible people" seem flattering, yet they contain the highest degree of censure, because, possessing knowledge, he says, you err; for if you were foolish, you would be worthy of indulgence.
2 Cor. 11:20. You bear it when someone enslaves you,
Look, he exposes the Corinthians in what servility and extreme submission to the false apostles.
2 Cor. 11:20. when someone devours, when someone robs,
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.
2 Cor. 11:20. when someone exalts himself,
That is, those who subjugate you and exalt themselves over you; for even as masters they were not gentle, but burdensome and oppressive.
2 Cor. 11:20. When someone strikes you in the face.
2 Cor. 11:21. I speak to our shame,
Here is the highest degree of humiliation of the Corinthians and the arrogance of the false apostles, for the false apostles treated them like slaves. He says this not because they were actually struck in the face, but because they suffered no less than those who are struck in the face. He said this with their haughtiness in mind; for what can be more shameful than that the false apostles, taking away their freedom, possessions, and honor, treated them like slaves?
2 Cor. 11:21. that we lacked the strength for this.
For what reason, he says, do you endure them? As if we are weak and cannot treat you in exactly the same way? No. For we too can treat you with the same arrogance; but we do not wish this at all. Thus, he places all the blame for the audacity of the false apostles upon the servility of the Corinthians. For you, he says, through your overly slavish submission, are the cause both of their arrogance and of these words of ours.
2 Cor. 11:21. But if anyone dares to boast of anything, then (I speak in foolishness) I dare also.
Look, he again calls his action boldness and foolishness, and all but says: I proceed to this out of necessity. And how many other qualifications did he present before this? He does this, teaching us not to resort to such speeches without necessity. So, he says: but if anyone dares to boast of anything, I dare also; for the word "boast" is understood by itself. Then he enumerates the things in which they boast.
2 Cor. 11:22. Hebrews are they? so am I. Israelites? so am I.
Since not all Hebrews were Israelites (for the Moabites and Ammonites also passed themselves off as Israelites), purifying the superiority of his lineage, he adds the following as well.
2 Cor. 11:22. The seed of Abraham? So am I.
Referring to Isaac.
2 Cor. 11:23. Christ's servants? I speak as a fool: I am more.
Some say that he should not have expressed these words in the form of a comparison, but should have said directly that they are not ministers of Christ. We answer that he showed this with a single word, calling them false apostles. Now, having begun a comparative discourse, he presents a clear (δια των πραγμάτων) indication of the same thing and gives the listener to understand that he himself is truly a minister of Christ, while they are not. Therefore he says that even if they are ministers of Christ, in this too I surpass them. And again he calls his own words foolishness, out of immeasurable humility.
2 Cor. 11:23. I was far more in labors, immeasurably in wounds, more in prisons,
He enumerates the distinguishing marks of the apostles, and, setting aside signs, he begins with trials. I undertake, he says, many labors, going from one place to another, teaching day and night, working with my own hands meanwhile, and, what is more important, enduring beatings and excessive ones at that, and, what is still higher, being subjected along with the beatings to imprisonment. The words "far more" stand in the comparative degree and express a comparison with the false apostles. He speaks as if hypothetically: let us suppose that they labor, but I labor "far more." Some, however, maintain that these words express not a comparison, but signify only a great quantity and the highest degree.
2 Cor. 11:23. and many times near death.
Not only by seemingly dying, but also by being exposed to dangers that truly threatened death.
2 Cor. 11:24. From the Jews five times I received forty stripes minus one,
Why only one less? There existed a law according to which anyone who received more than forty strikes was stripped of honor. Why was it determined to give forty minus one, that is, thirty-nine? So that if the one striking, getting carried away, gave an extra blow, he would still have given no more than forty, and the one being beaten would not lose his honor, since even in that case he would have been subjected to the lawful number of strikes.
2 Cor. 11:25. Thrice was I beaten with rods, once was I stoned,
Luke did not record for us everything that Paul endured, for you see that he omitted much of what is enumerated here; because he labored in his writing not for the glorification of himself.
2 Cor. 11:25. Three times I suffered shipwreck, a night and a day I spent in the deep of the sea;
2 Cor. 11:26. Many times I was on journeys,
What does the fact that you suffered shipwrecks have to do with the Gospel? He suffered shipwrecks while making long sea voyages for the sake of the Gospel. He spent a night and a day in the deep. Some, however, say that after the danger in Lystra, he hid in a certain well called Bythos, and he is speaking here about this circumstance.
2 Cor. 11:26. in dangers on rivers,
For he was compelled to sail also on rivers.
2 Cor. 11:26. In perils from robbers, in perils from my own countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils at sea.
Everywhere the devil raised up battles, and everywhere God offered rewards for struggles; for both from the pagans and from his fellow tribesmen the Jews, who were hardened against him out of envy, robbers were instigated. Was he safe, at least, in the city? Not at all. Finally, in the wilderness? Not there either, and when he escaped dangers on land, they met him at sea.
2 Cor. 11:26. in dangers among false brethren,
To be subjected to the snares of false and pretended brethren — this is another and most difficult kind of temptation, of which David also complained: "nor is it one who hates me who magnifies himself against me — from him I would hide myself; but it is you, who were for me the same as myself, my friend and my close one" (Ps. 54:13–14); and in another place: "the man at peace with me" (Ps. 40:10).
2 Cor. 11:27. In toil and exhaustion, often in sleeplessness,
Not only were the afflictions coming from without insufficient; he also burdened himself with his own labors, anxieties, and sleepless nights.
2 Cor. 11:27. In hunger and thirst, often in fasting, in cold and nakedness.
2 Cor. 11:28. Besides the things from without,
Enduring all this, the teacher of the universe did not have sufficient food and clothing, but struggled naked and fought hungry. Moreover, he still omitted much, for such is the meaning of the expression "besides the things that are without." And even concerning what he did mention, he did not speak of each individually, but only enumerated what could easily be expressed in number, saying "five times" and "three times"; but what was inconvenient to enumerate, he expressed indefinitely, for he said "many times, often." Notice then: enumerating so many afflictions, he did not say how many he converted to Christ, both out of his humility and also teaching by this that the one who labors will in any case receive the full reward, even if no further struggles lie ahead of him.
2 Cor. 11:28. I have a daily concourse of people,
That is, the furious uprising and attack which the nations make against me daily, by common agreement.
2 Cor. 11:28. The care of all the churches.
This is the most important of all: for if the one who cares for only a single household, having servants and stewards besides, does not even have the opportunity to rest, then what must a single soul truly endure, having amid so many dangers the care of the entire world, and moreover of souls.
2 Cor. 11:29. Who is weak, and I am not weak with him?
Lest anyone should say that he did care, but cared in an ordinary way, he shows the character of his care. And he did not say: I share in the affliction, but I myself undergo it to the point of exhaustion. By exhaustion, understand both bodily and especially spiritual exhaustion. The word "who" should be understood as meaning: whether it be an important or an insignificant person.
2 Cor. 11:29. Who is made to stumble, and I do not burn with indignation?
Then, how he expressed the excess of grief, for "I am inflamed," he says. Enduring everything else, he rejoiced, knowing that he endures for the Lord's sake; but here he is wounded in soul, so that the stumbling of another, even of an insignificant and rejected person, causes him great grief. And that the word "I am inflamed" must be understood in the sense of "I am caused to stumble," David teaches us. For just as the apostle said, "who is caused to stumble, for whom I would not be inflamed?" — so too David says exactly the same: when someone stumbles, I also appear as one who stumbles, and I strive to heal this sickness as my own. But where does David say this? In the words: "when the ungodly is proud, the poor is afflicted" (Ps. 9:23), that is, the poor person is caused to stumble when he comes to the thought that unworthy people abound in wealth and are exalted.
2 Cor. 11:30. If I must boast, I will boast of my weakness.
By "weakness" he means persecutions; for in hunger, scourging, shipwreck, and the endurance of other calamities, human weakness is revealed. He does not mention signs here, because they were a gift of God; but the calamities, together with the power of God, also demonstrated his patience.
2 Cor. 11:31. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying.
None of what he said before did he confirm, but here he confirms and verifies, perhaps because what he said here had taken place long ago and was not so clear, whereas what he had recounted earlier, such as the afflictions and the like, was known to the Corinthians.
2 Cor. 11:32. In Damascus, the governor under King Aretas guarded the city of Damascus in order to seize me,
Look how strong the struggle was, if on account of him the governor was guarding the city. The ruler of the people, of course, would not have acted thus if the zeal of Paul had not inflamed everyone. Aretas was the father-in-law of Herod.
2 Cor. 11:33. And I was let down in a basket through a window by the wall and escaped his hands.
He fled, fulfilling the law of the Lord: for the Lord Himself also passed from place to place. One must not subject oneself to temptations. Where calamities are unavoidable, one must rely only on God and ask and expect deliverance from Him; but when the temptation is beyond one's strength, one must also seek one's own means, yet even in this case one must attribute everything to God, including the fact that the apostle was saved in a basket. Although he greatly desired to be with Christ, he also loved the salvation of people and preserved himself for preaching.
2 Cor. 11:1. Oh, that you would bear with me a little in my foolishness! But indeed you do bear with me.
Intending to begin a discourse about his own praises, he made many qualifications, avoiding what is offensive to others in self-praise. Necessity compelled him to this, and the fear that it would harm his disciples if they began to despise him while regarding the false apostles as persons of importance. For even to the most slow-witted it is clear that he came to this out of pressing need and for the benefit of his disciples. For how would one who remembered his former errors, from which he was delivered through baptism, and who acknowledged himself unworthy of the apostolic calling, boast of himself without necessity? So he says: Oh, that you would bear with me a little in my foolishness! But you are very forbearing. For I am convinced that you love me and bear with me in all things.
2 Cor. 11:2. For I am jealous over you with godly jealousy,
He did not say "I love," but, to express it much more strongly: "I am jealous." For jealousy arises in those who love ardently. Then, lest they think he is jealous over them for some human motives, for the sake of money or glory, he adds: "with godly jealousy"; for it is said that God also is jealous, having exceedingly loved us, not in order to gain some advantage, but to save us, bringing us into communion and union with Himself. Such, he says, is my jealousy for you as well: it proceeds not from desire for my own profit, but so that you may not perish.
2 Cor. 11:2. for I betrothed you to one husband, to present you as a pure virgin to Christ.
I betrothed you, he says, to Christ. So I am jealous for Him, and not for myself. For I am not the husband, but the friend of the bridegroom. Notice that he did not say: I am your teacher, and therefore you ought to hold fast to me; but he placed them in the position of the bride and himself in the position of the friend of the bridegroom, ascribing greater significance to them. He attributed something wondrous to the Church; for in the world, after marriage, women do not remain virgins, but here even those who were not previously virgins become virgins after this marriage. Thus, the entire Church is a virgin. For Paul says this to all, both husbands and wives. And what did he promise as a dowry? The Kingdom of Heaven. Something similar occurred with Abraham, when he sent his servant to betroth a bride of the same tribe for his son (Gen. 24:4). For here too God sent His servants, the prophets, to betroth the Church to His Son Christ—such as David, who says: "Hearken, O daughter, and consider, and incline your ear" (Ps. 44:11)—and the apostles, for example Paul, who says: we are sent in the name of Christ. Thus, the present time is the time of betrothal, but the future is the time of the wedding, when the voice shall be heard: "Behold, the bridegroom comes" (Matt. 25:6).
2 Cor. 11:3. But I fear, lest by any means, as the serpent beguiled Eve through his craftiness, so your minds should be corrupted from the simplicity that is in Christ.
For though it is you who are perishing, it is I who fear. He does not say openly: you will be corrupted, although they were already corrupted, but expressed it indefinitely: "I fear lest your minds should be corrupted." For that one also deceived by promising something better; and the false apostles, praising themselves and telling you something great, beguile with their craftiness. But just as neither the craftiness of the serpent nor the simplicity of Eve were sufficient for her forgiveness, so neither will it be granted to you on that basis. And he did not say that Adam was beguiled, in order to show that being beguiled is characteristic of women. And he did not say: lest you be beguiled, but: "lest your minds be corrupted" (in Slavonic: be defiled), using the image of defilement; for the word "defilement" is used in reference to virgins. "Lest they be corrupted from the simplicity that is in Christ." That is, lest you be beguiled on account of your simplicity. Some interpret it thus: lest you turn aside from simple faith to the cruelty of outsiders (unbelievers), for this constitutes the greatest corruption.
2 Cor. 11:4. For if he who comes preaches another Jesus, whom we have not preached, or if you receive another Spirit, which you have not received, or another gospel, which you have not accepted, you might well bear with him.
What are you saying, Paul? In the Epistle to the Galatians you wrote: if anyone preaches to you a gospel other than what you have received, let him be anathema (Gal. 1:8); so how can you now say that if they preached another Jesus, your forbearance would be justified? Listen, then: the false apostles boasted that they brought more than the true apostles. So since they spoke much foolishness, using worldly wisdom, the apostle says: if they preached another Christ, who ought to have been preached but whom we overlooked, then your forbearance would be justified. For this reason he added: "whom we have not preached." But if the articles of faith are the same, then what is new about them? Note further that he did not say: if anyone coming should preach something more (for they did speak somewhat more, with greater arrogance and greater beauty of speech), but: "preach another Jesus, whom we have not preached," and for this there is no need for embellishments of speech. "Or if you received another Spirit," that is, if he enriched you with more spiritual gifts, which have no need of verbal subtleties. "Or another gospel," which must consist not merely in words. Everywhere he shows that one should be forbearing not in this case, if they merely speak somewhat better, but if they say what ought to have been said, but about which we were silent. Notice: another Jesus, "whom we have not preached, or if you received another Spirit, which you have not received, or another gospel, which you have not accepted." So if they say the same thing, then why do you listen to them with such eagerness? And since they say the same, then why do you, Paul, hinder them? Because, using hypocrisy, they introduce new dogmas.
2 Cor. 11:5. But I suppose I was not a whit behind the very chiefest apostles.
At last he compares himself with the followers of Peter, wishing to show by this that if they know more than he, then they also know more than the chiefest apostles, reducing the matter to absurd conclusions. See what self-abasement: "I suppose," he says, but affirms nothing. Not simply apostles, he says, but "the very chiefest," alluding to Peter, John, and James. He says this because now it was necessary, whereas in another place he said: "I am not worthy to be called an apostle" (1 Cor. 15:9).
2 Cor. 11:6. though I be rude in speech, yet not in knowledge,
Since the false apostles prided themselves on not being unskilled, he shows that he does not shun such lack of skill, but even considers it an honor. And he does not say: if I am unskilled, then the other apostles are the same—so as not to appear to condemn them; instead he demeans the very matter of worldly wisdom, as he also showed in the first epistle that it is not only useless but even harmful to the glory of the Cross. So, I am rude in speech, but not in knowledge. By this he hints to them that the more they boast of eloquence, the more they are deprived of the knowledge of God and remain unskilled in this matter.
2 Cor. 11:6. But we have been thoroughly made manifest among you in all things.
Not like the false apostles, who are one thing in reality but appear to be another; rather in all that we do and say, we are known to you. There is in us no duplicity or hypocrisy, as in those who only cover themselves with a mask of piety but in everything act incomparably worse.
2 Cor. 11:7. Have I committed an offense in abasing myself that you might be exalted, because I have preached to you the gospel of God freely?
Did I sin, he says, by this, and can you accuse me and boast against me, that I abased myself, living on charity and enduring hunger, "that you might be exalted," that is, be established in the faith? For they were not scandalized (which constitutes their greatest accusation) by the fact that they would not have been established otherwise, had he not endured hunger. And since they slandered him, saying that in person he appears humble, but in absence he boasts, now, as though defending himself against this, he strikes at them, saying: though I was abased, it was so that you might be exalted through this.
2 Cor. 11:8. I robbed other churches, taking wages of them, to do you service,
Although he could have said: I ate from the labor of my own hands; but, making his speech more expressive, he says: I received from others while serving you. The expression "I robbed" he used in the sense of: I stripped them and made them poor. He means the Macedonians: being extremely poor, they still supported him, though he was a burden to them, even though he did not need anything superfluous, but needed only what was necessary. I received support, but not from you; this indeed constitutes the greatest accusation, all the more so because all this was for serving you; for while preaching to you and doing your work, I was fed by others.
2 Cor. 11:9. and being present with you, though in need, I was not a burden to anyone.
A threefold accusation: first, that while being with you and serving you, suffering need, I did not gain your respect, for you not only did not send me anything, as the Macedonians did, but even when I was with you, you did not support me. The expression "I was not a burden to anyone" means: I was not burdensome to anyone. By this he shows that they help hesitantly and feebly. Some, however, take the word "I was not a burden" (ου κατενάρκησα) to mean: I was not negligent, I was not careless in preaching, but as much as was required of me, everything was done for your salvation; I lived in need and did not ask for anything, I did not grow weak in endurance, having trained myself in it.
2 Cor. 11:9. For my lack was supplied by the brethren who came from Macedonia,
He arouses jealousy in them in order to further encourage them toward charity, so that, having been surpassed by the Macedonians in providing him with support, they would not also be surpassed by them in almsgiving. By saying "lack," he shows that he received nothing beyond what was necessary; and it was the Philippians who provided him with support.
2 Cor. 11:9. And indeed in all things I have endeavored, and will endeavor, not to be a burden to you.
He shows that they considered it a burden to supply him with food. Well said – "I will endeavor," so that you do not think, he says, that I said this with the intention of receiving from you afterwards. But also "I have endeavored and will endeavor not to be a burden to you" – this is a strong rebuke to them; although he has not yet completely lost hope in them, he absolutely does not intend to receive anything from them.
2 Cor. 11:10. By the truth of Christ that is in me, I will say that this boasting shall not be taken from me in the regions of Achaia.
Lest they should think that he said "I will endeavor" in order to attract them more to himself, he says: in the truth that is in Christ Jesus, I say that I will take nothing; but lest anyone should think that he says this under the influence of sorrow or anger, he calls this matter a boast. To preach the Gospel without charge was glory for him, because for the sake of Christ he was ready to go beyond the limits appointed by Christ. The expression "shall not be stopped" (rendered in the Russian Bible as "shall not be taken away") is a metaphor borrowed from flowing rivers: thus, when the fame about him had flowed everywhere, he says: this good and glorious stream shall not be stopped by the fact that from this time forward I begin to receive something. And the expression "in the regions of Achaia" shows his indignation. For if this is a boast, then it ought to have been maintained everywhere; but if it is maintained only in the specified regions, then it is evident that those people to whom this was written do not possess sound judgment, like the rest.
2 Cor. 11:11. Why do I act this way? Is it because I do not love you? God knows!
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.
2 Cor. 11:12. But as I act, so I will continue to act,
2 Cor. 11:12. so as to give no occasion to those seeking an occasion, that in what they boast, they may be found just as we are.
Here he states quite clearly the reason why he did not take anything. Since the devil knew that people of this age especially love those teachers who take nothing, he taught the false apostles to interpret even this in their own way. For they did not act more justly in this matter, although they were rich, but while teaching not to take, they took. Therefore he did not say: "that in what they do they may be found more just," but: "in what they boast of," which is an obvious sign of boasting. So the apostle, understanding this, made it a rule for himself to take nothing from them, even when he was in need of something — in order to repel their attack and give no occasion for reproach against himself. Although this could not be a matter of reproach, since it was in accordance with the law of Christ; but since the Corinthians, out of weakness, were still scandalized, he guarded himself against this. And finally, the false apostles, being inferior to the true apostles in everything else, had no advantage in this either: one may say that they would have been inferior to them even if they had not taken, since they were rich, while Paul did not take though suffering need, and that they did not act justly but were being hypocritical, whereas the apostle acted justly.
2 Cor. 11:13. For such are false apostles, deceitful workers, disguising themselves as apostles of Christ.
What are you saying? Those who preach Christ, who do not introduce a different Gospel, as he said above, have now become false apostles? Yes, he says, for this very reason; for, being hypocritical in this, they secretly introduce impious dogmas. And "evil workers," because they only appear to be building up, but in reality they uproot what had been planted, and, having only the outward appearance of apostles, are truly wolves in sheep's clothing.
2 Cor. 11:14. And no wonder, for Satan himself transforms himself into an angel of light.
For, since their teacher (Satan) ventures upon everything, it is nothing surprising that they also imitate him. "An angel of light" – he means the one who has boldness, stands before the true light, proclaims that God is light, and in Him he is light. The devil transforms himself into such an angel, but does not become one. So also the false apostles have only the appearance of apostles, but not the actual power. Let us learn from this, then, that doing anything for show (out of vainglory) is characteristic especially of the devil.
2 Cor. 11:15. And therefore it is no great thing if his servants also take on the appearance of servants of righteousness; but their end will be according to their deeds.
That is, as ministers of the Gospel, which contains the truth, or — that they surround themselves with the glory of righteous men; but they shall not escape entirely, for according to their works shall be their end, that is, a bad one. So that by their works we shall know them, for their end shall be in accordance with their deeds.
2 Cor. 11:16. I say again: let no one think me foolish; but if not, then receive me even as foolish, so that I too may boast a little.
For although he was already using qualifications, he still says: I am not satisfied with what has been said, but again I say: "let no one think me foolish." For to boast simply is characteristic of foolishness; but I do this not as a fool, but out of necessity. However, if you do not agree with me and consider me completely foolish, even though I boast out of necessity, I do not avoid this. So receive me as a fool, "that I too," that is, like them, "may boast," but even then "a little."
2 Cor. 11:17. What I say, I say not in the Lord, but as it were in foolishness, in this confidence of boasting,
What I say, he says, is not according to the Lord, that is, these words, but the purpose of these words is entirely in the Lord. And he did not say: in foolishness, but: "as if in foolishness." For to appear, and not actually to be in foolishness — that is my boast. And lest you think that he everywhere speaks as a fool and not according to the Lord, he says: "what I shall say," and not my other words.
2 Cor. 11:18. Since many boast according to the flesh, I also will boast.
That is – by external merits, noble birth, by the fact that they are circumcised and their ancestors are Jews. For this is what he calls boasting "not in the Lord"; for what is the benefit of being a Jew? Therefore, I do not consider this a virtue, but since they, he says, boast of this, I too am compelled to resort to this comparison.
2 Cor. 11:19. You, being wise, gladly bear with the foolish,
You, he says, compel me to say this; for if you had not received them and I had not seen from this that you had fallen into error, I would not have come to this. By foolish he means those who boast in fleshly things. For if boasting in spiritual things is a sign of folly, how much more so boasting in things that do not exist. The words "sensible people" seem flattering, yet they contain the highest degree of censure, because, possessing knowledge, he says, you err; for if you were foolish, you would be worthy of indulgence.
2 Cor. 11:20. You bear it when someone enslaves you,
Look, he exposes the Corinthians in what servility and extreme submission to the false apostles.
2 Cor. 11:20. when someone devours, when someone robs,
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.
2 Cor. 11:20. when someone exalts himself,
That is, those who subjugate you and exalt themselves over you; for even as masters they were not gentle, but burdensome and oppressive.
2 Cor. 11:20. When someone strikes you in the face.
2 Cor. 11:21. I speak to our shame,
Here is the highest degree of humiliation of the Corinthians and the arrogance of the false apostles, for the false apostles treated them like slaves. He says this not because they were actually struck in the face, but because they suffered no less than those who are struck in the face. He said this with their haughtiness in mind; for what can be more shameful than that the false apostles, taking away their freedom, possessions, and honor, treated them like slaves?
2 Cor. 11:21. that we lacked the strength for this.
For what reason, he says, do you endure them? As if we are weak and cannot treat you in exactly the same way? No. For we too can treat you with the same arrogance; but we do not wish this at all. Thus, he places all the blame for the audacity of the false apostles upon the servility of the Corinthians. For you, he says, through your overly slavish submission, are the cause both of their arrogance and of these words of ours.
2 Cor. 11:21. But if anyone dares to boast of anything, then (I speak in foolishness) I dare also.
Look, he again calls his action boldness and foolishness, and all but says: I proceed to this out of necessity. And how many other qualifications did he present before this? He does this, teaching us not to resort to such speeches without necessity. So, he says: but if anyone dares to boast of anything, I dare also; for the word "boast" is understood by itself. Then he enumerates the things in which they boast.
2 Cor. 11:22. Hebrews are they? so am I. Israelites? so am I.
Since not all Hebrews were Israelites (for the Moabites and Ammonites also passed themselves off as Israelites), purifying the superiority of his lineage, he adds the following as well.
2 Cor. 11:22. The seed of Abraham? So am I.
Referring to Isaac.
2 Cor. 11:23. Christ's servants? I speak as a fool: I am more.
Some say that he should not have expressed these words in the form of a comparison, but should have said directly that they are not ministers of Christ. We answer that he showed this with a single word, calling them false apostles. Now, having begun a comparative discourse, he presents a clear (δια των πραγμάτων) indication of the same thing and gives the listener to understand that he himself is truly a minister of Christ, while they are not. Therefore he says that even if they are ministers of Christ, in this too I surpass them. And again he calls his own words foolishness, out of immeasurable humility.
2 Cor. 11:23. I was far more in labors, immeasurably in wounds, more in prisons,
He enumerates the distinguishing marks of the apostles, and, setting aside signs, he begins with trials. I undertake, he says, many labors, going from one place to another, teaching day and night, working with my own hands meanwhile, and, what is more important, enduring beatings and excessive ones at that, and, what is still higher, being subjected along with the beatings to imprisonment. The words "far more" stand in the comparative degree and express a comparison with the false apostles. He speaks as if hypothetically: let us suppose that they labor, but I labor "far more." Some, however, maintain that these words express not a comparison, but signify only a great quantity and the highest degree.
2 Cor. 11:23. and many times near death.
Not only by seemingly dying, but also by being exposed to dangers that truly threatened death.
2 Cor. 11:24. From the Jews five times I received forty stripes minus one,
Why only one less? There existed a law according to which anyone who received more than forty strikes was stripped of honor. Why was it determined to give forty minus one, that is, thirty-nine? So that if the one striking, getting carried away, gave an extra blow, he would still have given no more than forty, and the one being beaten would not lose his honor, since even in that case he would have been subjected to the lawful number of strikes.
2 Cor. 11:25. Thrice was I beaten with rods, once was I stoned,
Luke did not record for us everything that Paul endured, for you see that he omitted much of what is enumerated here; because he labored in his writing not for the glorification of himself.
2 Cor. 11:25. Three times I suffered shipwreck, a night and a day I spent in the deep of the sea;
2 Cor. 11:26. Many times I was on journeys,
What does the fact that you suffered shipwrecks have to do with the Gospel? He suffered shipwrecks while making long sea voyages for the sake of the Gospel. He spent a night and a day in the deep. Some, however, say that after the danger in Lystra, he hid in a certain well called Bythos, and he is speaking here about this circumstance.
2 Cor. 11:26. in dangers on rivers,
For he was compelled to sail also on rivers.
2 Cor. 11:26. In perils from robbers, in perils from my own countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils at sea.
Everywhere the devil raised up battles, and everywhere God offered rewards for struggles; for both from the pagans and from his fellow tribesmen the Jews, who were hardened against him out of envy, robbers were instigated. Was he safe, at least, in the city? Not at all. Finally, in the wilderness? Not there either, and when he escaped dangers on land, they met him at sea.
2 Cor. 11:26. in dangers among false brethren,
To be subjected to the snares of false and pretended brethren — this is another and most difficult kind of temptation, of which David also complained: "nor is it one who hates me who magnifies himself against me — from him I would hide myself; but it is you, who were for me the same as myself, my friend and my close one" (Ps. 54:13–14); and in another place: "the man at peace with me" (Ps. 40:10).
2 Cor. 11:27. In toil and exhaustion, often in sleeplessness,
Not only were the afflictions coming from without insufficient; he also burdened himself with his own labors, anxieties, and sleepless nights.
2 Cor. 11:27. In hunger and thirst, often in fasting, in cold and nakedness.
2 Cor. 11:28. Besides the things from without,
Enduring all this, the teacher of the universe did not have sufficient food and clothing, but struggled naked and fought hungry. Moreover, he still omitted much, for such is the meaning of the expression "besides the things that are without." And even concerning what he did mention, he did not speak of each individually, but only enumerated what could easily be expressed in number, saying "five times" and "three times"; but what was inconvenient to enumerate, he expressed indefinitely, for he said "many times, often." Notice then: enumerating so many afflictions, he did not say how many he converted to Christ, both out of his humility and also teaching by this that the one who labors will in any case receive the full reward, even if no further struggles lie ahead of him.
2 Cor. 11:28. I have a daily concourse of people,
That is, the furious uprising and attack which the nations make against me daily, by common agreement.
2 Cor. 11:28. The care of all the churches.
This is the most important of all: for if the one who cares for only a single household, having servants and stewards besides, does not even have the opportunity to rest, then what must a single soul truly endure, having amid so many dangers the care of the entire world, and moreover of souls.
2 Cor. 11:29. Who is weak, and I am not weak with him?
Lest anyone should say that he did care, but cared in an ordinary way, he shows the character of his care. And he did not say: I share in the affliction, but I myself undergo it to the point of exhaustion. By exhaustion, understand both bodily and especially spiritual exhaustion. The word "who" should be understood as meaning: whether it be an important or an insignificant person.
2 Cor. 11:29. Who is made to stumble, and I do not burn with indignation?
Then, how he expressed the excess of grief, for "I am inflamed," he says. Enduring everything else, he rejoiced, knowing that he endures for the Lord's sake; but here he is wounded in soul, so that the stumbling of another, even of an insignificant and rejected person, causes him great grief. And that the word "I am inflamed" must be understood in the sense of "I am caused to stumble," David teaches us. For just as the apostle said, "who is caused to stumble, for whom I would not be inflamed?" — so too David says exactly the same: when someone stumbles, I also appear as one who stumbles, and I strive to heal this sickness as my own. But where does David say this? In the words: "when the ungodly is proud, the poor is afflicted" (Ps. 9:23), that is, the poor person is caused to stumble when he comes to the thought that unworthy people abound in wealth and are exalted.
2 Cor. 11:30. If I must boast, I will boast of my weakness.
By "weakness" he means persecutions; for in hunger, scourging, shipwreck, and the endurance of other calamities, human weakness is revealed. He does not mention signs here, because they were a gift of God; but the calamities, together with the power of God, also demonstrated his patience.
2 Cor. 11:31. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying.
None of what he said before did he confirm, but here he confirms and verifies, perhaps because what he said here had taken place long ago and was not so clear, whereas what he had recounted earlier, such as the afflictions and the like, was known to the Corinthians.
2 Cor. 11:32. In Damascus, the governor under King Aretas guarded the city of Damascus in order to seize me,
Look how strong the struggle was, if on account of him the governor was guarding the city. The ruler of the people, of course, would not have acted thus if the zeal of Paul had not inflamed everyone. Aretas was the father-in-law of Herod.
2 Cor. 11:33. And I was let down in a basket through a window by the wall and escaped his hands.
He fled, fulfilling the law of the Lord: for the Lord Himself also passed from place to place. One must not subject oneself to temptations. Where calamities are unavoidable, one must rely only on God and ask and expect deliverance from Him; but when the temptation is beyond one's strength, one must also seek one's own means, yet even in this case one must attribute everything to God, including the fact that the apostle was saved in a basket. Although he greatly desired to be with Christ, he also loved the salvation of people and preserved himself for preaching.