29 Who is infirm, and I am not infirm? who is stumbled, and I am not fired;
I became to the infirm as infirm, that the infirm I might gain; to all men I have become all things, that by all means I may save some.
wherefore, if victuals cause my brother to stumble, I may eat no flesh -- to the age -- that my brother I may not cause to stumble.
for those such `are' false apostles, deceitful workers, transforming themselves into apostles of Christ, and no wonder -- for even the Adversary doth transform himself into a messenger of light; no great thing, then, if also his ministrants do transform themselves as ministrants of righteousness -- whose end shall be according to their works.
that is not another, except there be certain who are troubling you, and wishing to pervert the good news of the Christ; but even if we or a messenger out of heaven may proclaim good news to you different from what we did proclaim to you -- anathema let him be! as we have said before, and now say again, If any one to you may proclaim good news different from what ye did receive -- anathema let him be! for now men do I persuade, or God? or do I seek to please men? for if yet men I did please -- Christ's servant I should not be.
and `that' because of the false brethren brought in unawares, who did come in privily to spy out our liberty that we have in Christ Jesus, that us they might bring under bondage, to whom not even for an hour we gave place by subjection, that the truth of the good news might remain to you. And from those who were esteemed to be something -- whatever they were then, it maketh no difference to me -- the face of man God accepteth not, for -- to me those esteemed did add nothing,
But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, `If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
O thoughtless Galatians, who did bewitch you, not to obey the truth -- before whose eyes Jesus Christ was described before among you crucified? this only do I wish to learn from you -- by works of law the Spirit did ye receive, or by the hearing of faith? so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end?
But then, indeed, not having known God, ye were in servitude to those not by nature gods, and now, having known God -- and rather being known by God -- how turn ye again unto the weak and poor elements to which anew ye desire to be in servitude? days ye observe, and months, and times, and years! I am afraid of you, lest in vain I did labour toward you. Become as I `am' -- because I also `am' as ye brethren, I beseech you; to me ye did no hurt, and ye have known that through infirmity of the flesh I did proclaim good news to you at the first, and my trial that `is' in my flesh ye did not despise nor reject, but as a messenger of God ye did receive me -- as Christ Jesus; what then was your happiness? for I testify to you, that if possible, your eyes having plucked out, ye would have given to me; so that your enemy have I become, being true to you? they are zealous for you -- `yet' not well, but they wish to shut us out, that for them ye may be zealous; and `it is' good to be zealously regarded, in what is good, at all times, and not only in my being present with you; my little children, of whom again I travail in birth, till Christ may be formed in you, and I was wishing to be present with you now, and to change my voice, because I am in doubt about you.
lo, I Paul do say to you, that if ye be circumcised, Christ shall profit you nothing; and I testify again to every man circumcised, that he is a debtor to do the whole law; ye were freed from the Christ, ye who in law are declared righteous; from the grace ye fell away;
of one another the burdens bear ye, and so fill up the law of the Christ,
because of this also, I, no longer forbearing, did send to know your faith, lest he who is tempting did tempt you, and in vain might be our labour. And now Timotheus having come unto us from you, and having declared good news to us of your faith and love, and that ye have a good remembrance of us always, desiring much to see us, as we also `to see' you, because of this we were comforted, brethren, over you, in all our tribulation and necessity, through your faith, because now we live, if ye may stand fast in the Lord;
if any one doth come unto you, and this teaching doth not bear, receive him not into the house, and say not to him, `Hail!' for he who is saying to him, `Hail,' hath fellowship with his evil works.
Beloved, all diligence using to write to you concerning the common salvation, I had necessity to write to you, exhorting to agonize for the faith once delivered to the saints, for there did come in unobserved certain men, long ago having been written beforehand to this judgment, impious, the grace of our God perverting to lasciviousness, and our only Master, God, and Lord -- Jesus Christ -- denying,
`But I have against thee a few things: That thou dost suffer the woman Jezebel, who is calling herself a prophetess, to teach, and to lead astray, my servants to commit whoredom, and idol-sacrifices to eat;
I have known thy works, that neither cold art thou nor hot; I would thou wert cold or hot. So -- because thou art lukewarm, and neither cold nor hot, I am about to vomit thee out of my mouth; because thou sayest -- I am rich, and have grown rich, and have need of nothing, and hast not known that thou art the wretched, and miserable, and poor, and blind, and naked, I counsel thee to buy from me gold fired by fire, that thou mayest be rich, and white garments that thou mayest be arrayed, and the shame of thy nakedness may not be manifest, and with eye-salve anoint thine eyes, that thou mayest see.
unto your shame I speak: so there is not among you one wise man, not even one, who shall be able to discern in the midst of his brethren! but brother with brother doth go to be judged, and this before unbelievers! Already, indeed, then, there is altogether a fault among you, that ye have judgments with one another; wherefore do ye not rather suffer injustice? wherefore be ye not rather defrauded?
And at the completion of these things, drawn nigh unto me have the heads, saying, `The people of Israel, and the priests, and the Levites, have not been separated from the peoples of the lands, as to their abominations, even the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite, for they have taken of their daughters to them, and to their sons, and the holy seed have mingled themselves among the peoples of the lands, and the hand of the heads and of the seconds have been first in this trespass.' And at my hearing this word, I have rent my garment and my upper robe, and pluck out of the hair of my head, and of my beard, and sit astonished,
And it is very displeasing to me when I have heard their cry and these words, and my heart reigneth over me, and I strive with the freemen, and with the prefects, and say to them, `Usury one upon another ye are exacting;' and I set against them a great assembly, and say to them, `We have acquired our brethren the Jews, those sold to the nations, according to the ability that `is' in us, and ye also sell your brethren, and they have been sold to us!' and they are silent, and have not found a word. And I say, `Not good `is' the thing that ye are doing; in the fear of our God do ye not walk, because of the reproach of the nations our enemies? And also, I, my brethren, and my servants, are exacting of them silver and corn; let us leave off, I pray you, this usury. Give back, I pray you, to them, as to-day, their fields, their vineyards, their olive-yards, and their houses, and the hundredth `part' of the money, and of the corn, of the new wine, and of the oil, that ye are exacting of them.' And they say, `We give back, and of them we seek nothing; so we do as thou art saying.' And I call the priests, and cause them to swear to do according to this thing; also, my lap I have shaken, and I say, `Thus doth God shake out every man, who doth not perform this thing, from his house, and from his labour; yea, thus is he shaken out and empty;' and all the assembly say, `Amen,' and praise Jehovah; and the people do according to this thing.
In those days I have seen in Judah those treading wine-vats on sabbath, and bringing in the sheaves, and lading on the asses, and also, wine, grapes, and figs, and every burden, yea, they are bringing in to Jerusalem on the sabbath-day, and I testify in the day of their selling provision. And the Tyrians have dwelt in it, bringing in fish, and every ware, and selling on sabbath to the sons of Judah and in Jerusalem. And I strive with the freemen of Judah, and say to them, `What `is' this evil thing that ye are doing, and polluting the sabbath-day? Thus did not your fathers do? and our God bringeth in on us all this evil, and on this city, and ye are adding fierceness on Israel, to pollute the sabbath.' And it cometh to pass, when the gates of Jerusalem have been dark before the sabbath, that I speak, and the doors are shut, and I say, that they do not open them till after the sabbath; and of my servants I have stationed at the gates; there doth not come in a burden on the sabbath-day. And they lodge -- the merchants and sellers of all ware -- at the outside of Jerusalem, once or twice,
Also, in those days, I have seen the Jews `who' have settled women of Ashdod, of Ammon, of Moab. And of their sons, half are speaking Ashdoditish -- and are not knowing to speak Jewish -- and according to the language of people and people. And I strive with them, and declare them vile, and smite certain of them, and pluck off their hair, and cause them to swear by God, `Ye do not give your daughters to their sons, nor do ye take of their daughters to your sons, and to yourselves.
And his disciples remembered that it is written, `The zeal of Thy house did eat me up;'
And we ought -- we who are strong -- to bear the infirmities of the weak, and not to please ourselves;
Whoredom is actually heard of among you, and such whoredom as is not even named among the nations -- as that one hath the wife of the father! -- and ye are having been puffed up, and did not rather mourn, that he may be removed out of the midst of you who did this work, for I indeed, as being absent as to the body, and present as to the spirit, have already judged, as being present, him who so wrought this thing: in the name of our Lord Jesus Christ -- ye being gathered together, also my spirit -- with the power of our Lord Jesus Christ, to deliver up such a one to the Adversary for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
And lo, a man of the sons of Israel hath come, and bringeth in unto his brethren the Midianitess, before the eyes of Moses, and before the eyes of all the company of the sons of Israel, who are weeping at the opening of the tent of meeting; and Phinehas, son of Eleazar, son of Aaron, the priest, seeth, and riseth from the midst of the company, and taketh a javelin in his hand, and goeth in after the man of Israel unto the hollow place, and pierceth them both, the man of Israel and the woman -- unto her belly, and the plague is restrained from the sons of Israel; and the dead by the plague are four and twenty thousand. And Jehovah speaketh unto Moses, saying, `Phinehas, son of Eleazar, son of Aaron the priest, hath turned back My fury from the sons of Israel, by his being zealous with My zeal in their midst, and I have not consumed the sons of Israel in My zeal.
Have ye not known that your bodies are members of Christ? having taken, then, the members of the Christ, shall I make `them' members of an harlot? let it be not! have ye not known that he who is joined to the harlot is one body? `for they shall be -- saith He -- the two for one flesh.' And he who is joined to the Lord is one spirit; flee the whoredom; every sin -- whatever a man may commit -- is without the body, and he who is committing whoredom, against his own body doth sin.
why, have ye not houses to eat and to drink in? or the assembly of God do ye despise, and shame those not having? what may I say to you? shall I praise you in this? I do not praise!
And if Christ is preached, that out of the dead he hath risen, how say certain among you, that there is no rising again of dead persons? and if there be no rising again of dead persons, neither hath Christ risen; and if Christ hath not risen, then void `is' our preaching, and void also your faith, and we also are found false witnesses of God, because we did testify of God that He raised up the Christ, whom He did not raise if then dead persons do not rise; for if dead persons do not rise, neither hath Christ risen, and if Christ hath not risen, vain is your faith, ye are yet in your sins; then, also, those having fallen asleep in Christ did perish; if in this life we have hope in Christ only, of all men we are most to be pitied. And now, Christ hath risen out of the dead -- the first-fruits of those sleeping he became, for since through man `is' the death, also through man `is' a rising again of the dead, for even as in Adam all die, so also in the Christ all shall be made alive, and each in his proper order, a first-fruit Christ, afterwards those who are the Christ's, in his presence, then -- the end, when he may deliver up the reign to God, even the Father, when he may have made useless all rule, and all authority and power -- for it behoveth him to reign till he may have put all the enemies under his feet -- the last enemy is done away -- death; for all things He did put under his feet, and, when one may say that all things have been subjected, `it is' evident that He is excepted who did subject the all things to him, and when the all things may be subjected to him, then the Son also himself shall be subject to Him, who did subject to him the all things, that God may be the all in all. Seeing what shall they do who are baptized for the dead, if the dead do not rise at all? why also are they baptized for the dead? why also do we stand in peril every hour? Every day do I die, by the glorying of you that I have in Christ Jesus our Lord: if after the manner of a man with wild beasts I fought in Ephesus, what the advantage to me if the dead do not rise? let us eat and drink, for to-morrow we die! Be not led astray; evil communications corrupt good manners; awake up, as is right, and sin not; for certain have an ignorance of God; for shame to you I say `it'.
unwise! thou -- what thou dost sow is not quickened except it may die;
for out of much tribulation and pressure of heart I wrote to you through many tears, not that ye might be made sorry, but that ye might know the love that I have more abundantly toward you. And if any one hath caused sorrow, he hath not caused sorrow to me, but in part, that I may not burden you all;
for also we, having come to Macedonia, no relaxation hath our flesh had, but on every side we are in tribulation, without `are' fightings, within -- fears; but He who is comforting the cast-down -- God -- He did comfort us in the presence of Titus;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Corinthians 11
Commentary on 2 Corinthians 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
2Co 11:1-33. 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.
1. 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 (2Co 11:4, 20).
my—not in the oldest manuscripts.
folly—The Greek is a milder term than that for "foolishness" in 1Co 3:19; Mt 5:22; 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 2Co 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.
2. For I am jealous—The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Joh 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."
godly jealousy—literally, "jealousy of God" (compare 2Co 1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [Bengel]. A jealousy which has God's honor at heart (1Ki 19:10).
I … espoused you—Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.
present you as a chaste virgin to Christ—at His coming, when the heavenly marriage shall take place (Mt 25:6; Re 19:7, 9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (Eph 5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.
3. I fear—(2Co 12:20); not inconsistent with love. His source of fear was their yielding character.
subtilty—the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Co 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.
corrupted—so as to lose their virgin purity through seducers (2Co 11:4). The same Greek stands for "minds" as for "thoughts" (2Co 10:5, also see on 2Co 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."
in Christ—rather, "that is towards Christ."
4. if, &c.—which in fact is impossible. However, if it were possible, ye might then bear with them (see on 2Co 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.
he that cometh—the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mt 11:3, and Heb 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (2Co 10:7; 1Co 1:12); hence his assumption of the title.
preacheth … receive—is preaching … ye are receiving.
Jesus—the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.
another … another—Greek, "another Jesus … a different Spirit … a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.
which ye have not received—from us.
spirit … received … gospel … accepted—The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."
ye might well bear with him—There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Ga 1:6, 7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.
5. For—My claim is superior to that of the false teachers, "For," &c.
I suppose—I reckon [Alford].
I was not—Greek, "That I have not been, and am not."
the very chiefest apostles—James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; 2Co 11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on 2Co 11:13 and 2Co 12:11) [Alford].
6. rude—Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:1-4, 13; 2Co 10:10, 11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (2Co 12:1-5; Eph 3:1-5).
have been … made manifest—Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech … : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (2Co 2:17; 4:2; Ac 20:20, 27).
in all things—The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [Alford]. But the Greek in Php 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.
7. Have I—literally, "Or have I?" Connected with 2Co 11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (1Co 9:6-15).
abasing myself—in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (Ac 18:3; Php 4:12).
ye … exalted—spiritually, by your admission to Gospel privileges.
because—"in that."
gospel of God—"of God" implies its divine glory to which they were admitted.
freely—"without charge."
8. I robbed—that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (Php 4:15, 16).
wages—"subsidy."
to do you service—Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), 2Co 11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (2Co 11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.
9. wanted—"was in want."
chargeable—Greek, "burdensome," literally, "to torpify," and so to oppress. Jerome says it is a Cilician word (2Co 12:14, 16).
the brethren which came—rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Ac 8:1, 5). Compare Php 4:15, 16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.
supplied—Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.
10. Greek, "There is (the) truth of Christ in me that," &c. (Ro 9:1).
no man shall stop me of—The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified … shall not have its mouth stopped as regards me" [Alford].
11. 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.
12. I will do—I will continue to decline help.
occasion—Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.
that wherein they glory, they may be found even as we—Bengel joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 2Co 11:20; 1Co 9:12). Alford less clearly explains by reference to 2Co 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (2Co 11:13) realities they have none, no weapons but misrepresentation, being false apostles.
13. For—reason why he is unwilling they should be thought like him [Bengel].
such—they and those like them.
false apostles—those "overmuch apostles" (see on 2Co 11:5) are no apostles at all.
deceitful workers—pretending to be "workmen" for the Lord, and really seeking their own gain.
14. is transformed—rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lu 22:54; Eph 6:12).
15. no great thing—no difficult matter.
if his ministers also—as well as himself.
righteousness—answering to "light" (2Co 11:14); the manifestation wherewith God reveals Himself in Christ (Mt 6:33; Ro 1:17).
end—The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Php 3:19, 21).
according to their works—not according to their pretensions.
16. I say again—again taking up from 2Co 11:1 the anticipatory apology for his boasting.
if otherwise—but if ye will not grant this; if ye will think me a fool.
yet as a fool—"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittmann], (2Co 11:17, 19).
that I—The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.
17. not after the Lord—By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.
foolishly—Greek, "in foolishness."
confidence of boasting—(2Co 9:4).
18. many—including the "false teachers."
after the flesh—as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 2Co 11:22).
I will glory also—that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (2Co 10:17).
19. gladly—willingly. Irony. A plea why they should "bear with" (2Co 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (1Co 4:8, 10; Paul's real view of their wisdom was very different, 1Co 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.
20. 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, Mt 23:24; Ps 53:4), "takes," "exalts," "smites."
take of you—So the Greek for "take" is used for "take away from" (Re 6:4). Alford translates, as in 2Co 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 (1Ki 22:24; Ne 13:25; Lu 22:64; Ac 23:2; 1Ti 3:3).
21. as concerning reproach—rather, "by way of dishonor (that is, self-disparagement) I say it."
as though we … weak—in not similarly (2Co 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [Alford]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold … I am bold also.
22. Hebrews … Israelites … the seed of Abraham—A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Ro 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Ro 11:1; 9:7). Compare Php 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.
23. I speak as a fool—rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."
I am more—namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Ac 16:23-40 records one case of his imprisonment with stripes. Clement of Rome [First Epistle to the Corinthians] describes him as having suffered bonds seven times.
in death oft—(2Co 4:10; Ac 9:23; 13:50; 14:5, 6, 19; 17:5, 13).
24. De 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [Bengel]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.
25. The beating by Roman magistrates at Philippi (Ac 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.
once was I stoned—(Ac 14:19).
thrice … shipwreck—before the shipwreck at Melita (Ac 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Ac 9:30; 11:25; Ga 1:21).
a night and a day … in the deep—probably in part swimming or in an open boat.
26. In—rather, "By": connected with 2Co 11:23, but now not with "in," as there, and as in 2Co 11:27, where again he passes to the idea of surrounding circumstances or environments [Alford, Ellicott and others].
waters—rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.
robbers—perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.
the heathen—Gentiles.
in the city—Damascus, Ac 9:24, 25; Jerusalem, Ac 9:29; Ephesus, Ac 19:23.
false brethren—(Ga 2:4).
27. fastings—voluntary, in order to kindle devotions (Ac 13:2, 3; 14:23; 1Co 9:27); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on 2Co 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.
cold … nakedness—"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Ac 28:2; Ro 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:7-10; Ga 4:13, 14), such heroic self-devotion seems almost superhuman" [Conybeare and Howson].
28. without—"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support English Version.
the care—The Greek implies, "my anxious solicitude for all the churches."
29. I … weak—in condescending sympathy with the weak (1Co 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin].
offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."
I burn not—The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].
30. glory of … infirmities—A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (2Co 11:33). A character utterly incompatible with that of an enthusiast (compare 2Co 12:5, 9, 10).
31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Ac 9:25) afterwards recorded it (compare Ga 1:20), [Bengel]. It may ALSO refer to the revelation in 2Co 12:1, standing in beautiful contrast to his humiliating escape from Damascus.
32. governor—Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford].