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Text -- 2 Corinthians 11:6 (NET)

Strongs On/Off
Context
11:6 And even if I am unskilled in speaking, yet I am certainly not so in knowledge. Indeed, we have made this plain to you in everything in every way.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: RUDE | Paul | Minister | IGNORANCE | Corinth | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 11:6 - -- Rude in speech ( idiōtēs tōi logōi ). Locative case with idiōtēs for which word see note on Act 4:13; note on 1Co 14:16, note on 1Co 14...

Rude in speech ( idiōtēs tōi logōi ).

Locative case with idiōtēs for which word see note on Act 4:13; note on 1Co 14:16, note on 1Co 14:23, and 1Co 14:24. The Greeks regarded a man as idiōtēs who just attended to his own affairs (ta idia ) and took no part in public life. Paul admits that he is not a professional orator (cf. 2Co 10:10), but denies that he is unskilled in knowledge (all' ou tēi gnōsei ).

Robertson: 2Co 11:6 - -- Among all men ( en pāsin ). He has made his mastery of the things of Christ plain among all men. He knew his subject.

Among all men ( en pāsin ).

He has made his mastery of the things of Christ plain among all men. He knew his subject.

Vincent: 2Co 11:6 - -- Rude ( ἰδίωτης ) See on 1Co 14:16.

Rude ( ἰδίωτης )

See on 1Co 14:16.

Vincent: 2Co 11:6 - -- Have been made manifest ( φανερωθέντες ) The correct reading is φανερώσαντες , active voice, we have made it ...

Have been made manifest ( φανερωθέντες )

The correct reading is φανερώσαντες , active voice, we have made it manifest .

Wesley: 2Co 11:6 - -- If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.

If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.

JFB: 2Co 11:6 - -- Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:1-4, 1Co 2:13; 2Co 10:10-11, shows his words were not...

Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:1-4, 1Co 2:13; 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).

JFB: 2Co 11:6 - -- Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it...

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; 2Co 4:2; Act 20:20, Act 20:27).

JFB: 2Co 11:6 - -- 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 bene...

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 Phi 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.

Clarke: 2Co 11:6 - -- But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying...

But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you

Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended

That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.

Calvin: 2Co 11:6 - -- 6.But though I am rude There was one thing 814 in which he might appear, at first view, to be inferior — that he was devoid of eloquence. This judg...

6.But though I am rude There was one thing 814 in which he might appear, at first view, to be inferior — that he was devoid of eloquence. This judgment, 815 therefore, he anticipates and corrects, while he acknowledges himself, indeed, to be rude and unpolished in speech, while at the same time he maintains that he has knowledge By speech here he means, elegance of expression; and by knowledge he means, the very substance of doctrine. For as man has both a soul and a body, so also in doctrine, there is the thing itself that is taught, and the ornament of expression with which it is clothed. Paul, therefore, maintains that he understands, what should be taught, and what is necessary to be known, though he is not an eloquent orator, so as to know how to set off his doctrine by a polished and eloquent manner of expression.

It is asked, however, whether elegance of speech 816 is not also necessary for Apostles; for how will they otherwise be prepared for teaching? Knowledge might perhaps suffice for others, but how could a teacher be dumb? I answer, that, while Paul acknowledges himself to be rude in speech, it is not as though he were a mere infant, but as meaning, that he was not distinguished by such splendid eloquence as others, to whom he yields the palm as to this, retaining for himself what was the principal thing — the reality itself, 817 while he leaves them talkativeness without gravity. If, however, any one should inquire, why it is that the Lord, who made men’s tongues, (Exo 4:11,) did not also endow so eminent an apostle with eloquence, that nothing might be wanting to him, I answer, that he was furnished with a sufficiency for supplying the want of eloquence. For we see and feel, what majesty there is in his writings, what elevation appears in them, what a weight of meaning is couched under them, what power is discovered in them. In fine, they are thunderbolts, not mere words. Does not the efficacy of the Spirit appear more clearly in a naked rusticity of words, (so to speak,) than under the disguise of elegance and ornament? Of this matter, however, we have treated more largely in the former Epistle. 818 In short, he admits, as far as words are concerned, what his adversaries allege by way of objection, while he denies in reality what they hold forth. Let us also learn, from his example, to prefer deeds to words, and, to use a barbarous but common proverb — “ Teneant alii quid nominis, nos autem quid rei ;” — “Let others know something of the name, but let us know something of the reality. 819 If eloquence is superadded, let it be regarded by us as something over and above; and farther, let it not be made use of for disguising doctrine, or adulterating it, but for unfolding it in its genuine simplicity.

But everywhere As there was something magnificent in placing himself on a level with the chief Apostles, that this may not be ascribed to arrogance, he makes the Corinthians judges, provided they judge from what they have themselves experienced; for they had known sufficiently well, from many proofs, that he did not boast needlessly, or without good reason. He means, therefore, that he needs not make use of words, inasmuch as reality and experience afford clear evidence of every thing that he was about to say 820

TSK: 2Co 11:6 - -- rude : 2Co 10:10; 1Co 1:17, 1Co 1:21, 1Co 2:1-3, 1Co 2:13 not : Eph 3:4; 2Pe 3:15, 2Pe 3:16 but we : 2Co 4:2, 2Co 5:11, 2Co 7:2, 2Co 12:12

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 11:6 - -- But though I be rude in speech - see the note, 2Co 10:10. The word rendered "rude"here ( ἰδιώτης idiōtēs ) means properly a ...

But though I be rude in speech - see the note, 2Co 10:10. The word rendered "rude"here ( ἰδιώτης idiōtēs ) means properly a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned; see the Act 4:13 note; 1Co 14:16 note. The idea is, my language is that of a plain unlettered person. This was doubtless charged upon him by his enemies, and it may be that he designed in part to admit the truth of the charge.

Yet not in knowledge - I do not admit that I am ignorant of the religion which I profess to teach. I claim to be acquainted with the doctrines of Christianity. It does not appear that they charged him with ignorance. If it be asked how the admission that he was rude in speech consists with the fact that he was endowed by the Holy Spirit. with the power of speaking languages, we may observe that Paul had undoubtedly learned to speak Greek in his native place (Tarsus in Cilicia). and that the Greek which he had learned there was probably a corrupt kind, such as was spoken in that place. It was this Greek which he probably continued to speak; for there is no more reason to suppose that the Holy Spirit would aid him in speaking language which he had thus early learned than he would in speaking Hebrew. The endowments of the Holy Spirit were conferred to enable the apostles to speak languages which they had never learned, not in perfecting them in languages with which they were before acquainted. It may have been true, therefore, that Paul may have spoken some languages which he never learned with more fluency and perfection than he did those which he had learned to speak when he was young. See the remarks of the Archbishop of Cambray, as quoted by Doddridge in loc. It may be remarked. also, that some estimate of the manner of Paul on this point may be formed from his writings. Critics profoundly acquainted with the Greek language remark, that while there is great energy of thought and of diction in the writings of Paul; while he chooses or coins most expressive words, yet that there is everywhere a lack of Attic elegance of manner, and of the smoothness and beauty which were so grateful to a Grecian ear.

But we have been thoroughly made manifest ... - You have known all about me. I have concealed nothing from you, and you have had ample oppotunity to become thoroughly acquainted with me. The meaning is, "I need not dwell on this. I need speak no more of my manner of speech or knowledge. With all that you are well acquainted."

Poole: 2Co 11:6 - -- But though I be rude in speech admit (saith the apostle) that I be no orator, speaking to you in high language, or in a neat style and phrase; either...

But though I be rude in speech admit (saith the apostle) that I be no orator, speaking to you in high language, or in a neat style and phrase; either having no faculty that way, or, if I have, yet choosing rather to speak plainly, and home to your consciences, than floridly, to tickle your ears with a fine sound and chiming of words.

Yet not in knowledge yet, I bless God, I am not defective in knowledge; and, as God hath enlightened me with a large knowledge of his will, so I have communicated to you the whole counsel of God.

But we have been throughly made manifest among you in all things and in all things, which may declare me an apostle, one sent of Christ about the business of the gospel, I have been made manifest amongst you; preaching amongst you the whole doctrine of the gospel, and having been an instrument to convert many of you from paganism to Christianity.

Haydock: 2Co 11:6 - -- Though I be rude in speech, (as St. Jerome also thought) in my expressions in the Greek tongue, yet not in knowledge, the chief or only thing to be...

Though I be rude in speech, (as St. Jerome also thought) in my expressions in the Greek tongue, yet not in knowledge, the chief or only thing to be regarded. Nay, St. Paul's adversaries acknowledged that his letters were weighty and strong. (chap. x. ver. 11.) St. John Chrysostom in many places, and St. Augustine, lib. iv. de Doct. Christians, chap. vi. and vii tom. 3. p. 68. and seq., shews at large the solid rhetoric and eloquence of St. Paul, even in this and the next chapter. (Witham)

Gill: 2Co 11:6 - -- But though I be rude in speech,.... Which might be objected to him, setting himself upon a level with men so famous for their diction, and elegance of...

But though I be rude in speech,.... Which might be objected to him, setting himself upon a level with men so famous for their diction, and elegance of style; and to this he answers, not by owning he was so, but granting it to be so; for the Apostle Paul was not an unlearned man, an idiot in speech, unskilful in language, his writings testify the contrary; he did not indeed, in his public ministry, dress his sermons with the flowers of rhetoric, or adorn his discourses with the words of human wisdom, with bombast, and great swelling words of vanity; he chose a plainer and easier style, more accommodated to the vulgar, to the capacities of the people he was concerned with; for he had not to do with philosophers and senators, but with the common people chiefly; with persons of every sex, age, and condition of life: in this sense indeed he acted as an idiot, a plebeian, a private person; he used a popular style, or, as the Jews say of several of their Rabbins s, he דורש לשון הדיוט, "preached", or explained "in the common language" of people; which the common people used, and not the learned, and to which reference may be had here: but though he wisely pursued this method, as being most likely to be useful,

yet he was

not rude

in knowledge, or unskilful in the mysteries of the Gospel; he was well learned in the knowledge of Christ, and in the doctrines of grace, as all his discourses, sermons, and letters testified; and however negligent he might be thought to be of his style, and take no pains or care about the elegance of his language, but rather studied a plain and popular diction, yet he was always careful to convey profitable and useful knowledge to the souls of men; and thought his discourses might not be fraught with all the beauties of oratory, and enticing words of man's wisdom, they were full of spiritual knowledge, and showed him to have a large understanding of divine things, for the truth of which he appeals to the Corinthians:

but we have been thoroughly manifest among you in all things; his faith and doctrine, as well as manner of life, were well known unto them; he had not shunned to declare the whole counsel of God unto them: his knowledge in the mystery of Christ's person and grace, and in all the parts of the everlasting Gospel, was no secret to them; he had used no artful methods to hide himself, or conceal the truth; but by manifestation of it, had commended himself to every man's conscience in the sight of God; and by observing this, as he had witnesses now among them of the truth of it, so he strikes at the hypocrisy and deceitful methods the false teachers took to cover themselves, their practices, and principles.

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Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 11:6 Unskilled in speaking means not professionally trained as a rhetorician.

Geneva Bible: 2Co 11:6 ( 3 ) But though [I be] ( f ) rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things. ( 3 ) He refute...

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Commentary -- Verse Range Notes

TSK Synopsis: 2Co 11:1-33 - --1 Out of his jealousy over the Corinthians, who seemed to make more account of the false apostles than of him, he enters into a forced commendation of...

MHCC: 2Co 11:5-15 - --It is far better to be plain in speech, yet walking openly and consistently with the gospel, than to be admired by thousands, and be lifted up in prid...

Matthew Henry: 2Co 11:5-15 - -- After the foregoing preface to what he was about to say, the apostle in these verses mentions, I. His equality with the other apostles - that he wa...

Barclay: 2Co 11:1-6 - --All through this section Paul has to adopt methods which are completely distasteful to him. He has to stress his own authority, to boast about himse...

Constable: 2Co 10:1--13:11 - --IV. APPEALS CONCERNING PAUL'S APOSTOLIC AUTHORITY 10:1--13:10 In this third and last major division of his epist...

Constable: 2Co 11:1--12:19 - --B. Claims made by Paul 11:1-12:18 In this section Paul gave further evidence that he possessed apostolic...

Constable: 2Co 11:1-6 - --1. Paul's reasons for making these claims 11:1-6 In the first subsection he explained his need to present this evidence. 11:1 Paul found it necessary ...

College: 2Co 11:1-33 - --2 CORINTHIANS 11 B. COMPARISON TO FALSE APOSTLES MADE (11:1-15) 1. True Message of Jesus Preached (11:1-6) 11:1 I hope you will put up with a littl...

McGarvey: 2Co 11:6 - --But though I be rude in speech, yet am I not in knowledge; nay, in every way have we made this manifest unto you in all things . [Paul admits that one...

Lapide: 2Co 11:1-33 - --CHAPTER 11 SYNOPSIS OF THE CHAPTER i. After declaring his love for the Corinthians, he proceeds (ver. 4) to defend his apostleship against the fals...

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Introduction / Outline

Robertson: 2 Corinthians (Book Introduction) Second Corinthians From Macedonia a.d. 54 Or 55 By Way of Introduction The Pauline authorship is admitted by all real scholars, though there is ...

JFB: 2 Corinthians (Book Introduction) THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having ...

JFB: 2 Corinthians (Outline) THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HA...

TSK: 2 Corinthians (Book Introduction) The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power ...

TSK: 2 Corinthians 11 (Chapter Introduction) Overview 2Co 11:1, Out of his jealousy over the Corinthians, who seemed to make more account of the false apostles than of him, he enters into a f...

Poole: 2 Corinthians 11 (Chapter Introduction) CORINTHIANS CHAPTER 11

MHCC: 2 Corinthians (Book Introduction) The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former e...

MHCC: 2 Corinthians 11 (Chapter Introduction) (2Co 11:1-14) The apostle gives the reasons for speaking in his own commendation. (2Co 11:5-15) Shows that he had freely preached the gospel. (2Co 1...

Matthew Henry: 2 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians In his former epistle the apostle had signified his i...

Matthew Henry: 2 Corinthians 11 (Chapter Introduction) In this chapter the apostle goes on with his discourse, in opposition to the false apostles, who were very industrious to lessen his interest and r...

Barclay: 2 Corinthians (Book Introduction) INTRODUCTION TO THE LETTERS TO THE CORINTHIANS The Greatness Of Corinth A glance at the map will show that Corinth was made for greatness. The south...

Barclay: 2 Corinthians 11 (Chapter Introduction) The Peril Of Seduction (2Co_11:1-6) Masquerading As Christians (2Co_11:7-15) The Credentials Of An Apostle (2Co_11:16-33)

Constable: 2 Corinthians (Book Introduction) Introduction Historical background First Corinthians did not dispel the problems in th...

Constable: 2 Corinthians (Outline) Outline I. Introduction 1:1-11 A. Salutation 1:1-2 B. Thanksgiving for c...

Constable: 2 Corinthians 2 Corinthians Bibliography Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book Hou...

Haydock: 2 Corinthians (Book Introduction) THE SECOND EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. The subject and design of this second Epistle to the Corinthian...

Gill: 2 Corinthians (Book Introduction) INTRODUCTION TO 2 CORINTHIANS This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the ...

Gill: 2 Corinthians 11 (Chapter Introduction) INTRODUCTION TO 2 CORINTHIANS 11 In this chapter, the apostle continues his discourse concerning the false teachers; blames the Corinthians for the...

College: 2 Corinthians (Book Introduction) INTRODUCTION Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing ...

College: 2 Corinthians (Outline) OUTLINE I. OPENING - 1:1-2 II. THANKSGIVING - 1:3-11 A. GOD COMFORTS - 1:3-7 B. GOD DELIVERS - 1:8-11 III. DEFENSE OF INTEGRITY - 1:12...

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