In this section Paul gave further evidence that he possessed apostolic authority to encourage the whole Corinthian church to continue to respond positively to his ministry.
In the first subsection he explained his need to present this evidence.
11:1 Paul found it necessary to remind and reveal to the Corinthians some of the evidences of the Lord's commendation of his ministry (cf. 10:18). He called this "foolishness"because he should not have had to speak of these things. He and his ministry were well-known to his readers.254
11:2 God had jealously guarded His people Israel from the deceitfulness of deceivers who sought to draw their affections away from Himself (cf. Hos. 2:19-20; 4:12; 6:4; 11:8). Paul felt the same concern for the Corinthians. His jealousy was in that sense "godly"(God-like). Paul pictured himself as the father of a virgin bride (cf. 1 Cor. 4:15; 2 Cor. 12:14). His desire was to keep his daughter, the Corinthian church, pure until she would consummate her marriage to Christ (cf. 4:14; Eph. 5:27; 1 John 3:2-3). This will take place at the Rapture.
"Human jealousy is a vice, but to share divine jealousy is a virtue. It is the motive and object of the jealousy that is all-important. There is a place for a spiritual father's passionate concern for the exclusive and pure devotion to Christ of his spiritual children, and also a place for anger at potential violators of that purity (11:29)."255
The motive of Paul's critics in citing what they had done was self-glorification, but Paul's was the welfare of his readers. This is the first of three reasons that Paul gave for the Corinthians to bear with him (v. 1). He wanted them to be completely loyal to Christ.
11:3 Paul's critics were not just calling his apostolic authority into question. They were leading the Corinthians astray. The apostle communicated the seriousness of this seduction by comparing it with the serpent's cunning deception (Gr. exepatesen) of Eve (Gen. 3:13).
"The very future of the Corinthians as an apostolic church is in jeopardy."256
Genuine Christians can be and are being deceived by false teachers and are abandoning their faith today. This sometimes happens when young people go off to college, and it happens when cultists come knocking on Christians' doors.
11:4 The Jesus they were preaching was different enough from Him whom Paul preached that Paul could say their Jesus was a different person. The "if"in this verse does not represent a hypothetical possibility but a past reality. In listening to the false teachers' message the church was under the influence of some sort of spirit, but it was not the Holy Spirit. They were in danger of accepting a different gospel (cf. 10:5; Gal. 1:8-9). In all this they were bearing up "beautifully."Paul described ironically their accepting it all very graciously and submissively from the false apostles (cf. 10:7). Since they showed such remarkable toleration of false teachers surely they owed their father in the faith the same toleration.
This is the second reason the Corinthians should bear with Paul (v. 1): their willingness to accept visitors who presented an adulterated message.
11:5 The "eminent apostles"were probably the false apostles who claimed to be eminent rather than the other genuine apostles. The context supports this interpretation as does the rare term translated "eminent"(NASB, Gr. huperlian apostolon, lit. "exceedingly beyond apostles"). It is perhaps a term more appropriate to phonies claiming apostleship than to genuine apostles. However this term may have been one that Paul's critics used to describe the Twelve in contrast to Paul (cf. 12:11-12).257By elevating the Twelve exceedingly they effective denigrated the apostle to the Gentiles. Whichever view is correct the meaning is clear. Paul's foes were claiming that he was an inferior apostle.
This is the third reason the readers should bear with Paul (v. 1). He claimed that he was not inferior to these "super-apostles."
11:6 Paul had just said that he was not inferior. He was not now claiming that he was inferior in speech. He evidently meant that even if his critics' charge that he was inferior in speech was true, which it was not, no one could charge him with being inferior in knowledge. The Corinthians knew very well Paul's superior knowledge of the revelations of God (cf. Eph. 3:4-5; 1 Cor. 2:6-11). He had expounded divine truth to his readers exhaustively in person and in his letters. Obviously knowledge is more important than speech.
Paul had previously revealed that some of his Corinthian hearers criticized him for not being a skilled rhetorician (10:10). Nevertheless Paul was as competent as any of the Twelve or any of his critics in his ability to communicate as well as in his ability to understand God's revelations. He was responding to criticism of him here, not conceding inferiority.
The fact that the early Christians used the word "apostle"in a general sense (e.g., 8:23; Acts 14:4, 14; et al.) and in a technical sense (e.g., 2 Cor. 1:1; et al.) probably created some confusion. In what sense was Paul an apostle? He claimed to be an apostle on a level equal with the Twelve. Yet the word in the general sense means anyone sent out on the Christian mission, and in this sense the teachers in Corinth who were criticizing Paul were apostles. Perhaps it would be more accurate to define the Corinthians' question about Paul as what type of apostle was he rather than was he an apostle or not.
Paul claimed the freedom to minister in Corinth without receiving financial support from the Corinthians to illustrate his self-sacrificing love for his readers and his critics' selfishness. He digressed from his "foolish"boasting (vv. 1-6) to defend his policy regarding his own financial support (vv. 7-12) and to describe his opponents' true identity (vv. 13-16).
11:7-8 Paul had written that apostles have the right to refrain from working for a living and to live off the gifts of their audience (1 Cor. 9:6, 14). Yet he had made tents in Corinth and had refused to accept gifts from the Corinthians (cf. Acts 18:3; 1 Cor. 9:4-15). This indicated to some in Corinth that he did not believe he was an apostle. The other apostles normally accepted support from the recipients of their ministries, and these false apostles evidently did so consistently.
Paul had expounded God's truth in Corinth without accepting money from his converts there for doing so. He adopted this policy in Corinth and elsewhere because he did not want to burden the people he was currently ministering to. He also did so because he knew there were people who would accuse him of preaching to receive payment. He accepted financial help from other church while not ministering to them directly ("robbed them") so he could serve the Corinthians without taxing them.
11:9 Paul had practiced his trade of leather working (Gr. skenopoios) when he had first arrived in Corinth (Acts 18:3). When Silas and Timothy joined him from Macedonia, Paul stopped this work and devoted all his time to preaching and teaching (Acts 18:5). He apparently did this because these brothers had brought financial gifts with them from the Macedonian churches (cf. Phil. 4:15; 1 Thess. 3:6). Paul's principle was to preach and teach without charging those who benefitted directly from his ministry. This is a good policy in church planting, but it is not normative for a settled pastoral ministry (1 Cor. 9:14; 1 Tim. 5:17-18).258
11:10-12 Paul claimed that he had not sinned in behaving as he had (v. 7). He had not deceived his readers. Rather, as God knew his heart, he had behaved as he had because he loved the Corinthians. Furthermore it was not necessary for him to change his policy of accepting or declining support on the basis of the welfare of those he served. His critics uniformly accepted support. By giving up his right to preach the gospel without cost Paul would have been descending to their level. He also would have enabled his critics to compare themselves with him favorably.
11:13-15 "The moment has come for Paul to drop the veil of irony and to speak in the plainest possible terms in denunciation of these would-be super-apostles' who have invaded his territory in Achaia."259
Paul did not want the Corinthians to associate him with these people because they were counterfeit ambassadors of Christ. It is for this reason that their accusations concerned Paul. They were self-servers who were the true sons of their father Satan, the consummate hypocrite.260They may have been genuine believers. Indeed they appear to have been. Nevertheless in their conduct they were following the example of Satan. They perverted the thinking and misdirected the affections of the Corinthians.261
In our own day when people value toleration so highly and practice it so widely even in the church, we need to learn from Paul's example of calling a spade a spade. The welfare of those under his ministry required him to identify his critics for who they really were. We will serve our generation faithfully if we do the same. We should point out teachers who lead others into error and warn people about them if we want to keep the naive from harm.
To answer his critics and prove the extent of his own service and sufferings for Christ, Paul related many of his painful experiences as an apostle.
11:16 Paul apologized again for having to resort to mentioning these experiences (cf. v. 1). He did so to prove to the skeptical minority in the church that he had suffered as much as, if not even more than, the false apostles. The false teachers had impressed the "wise"Corinthians with their boasts. Consequently Paul answered these fools according to their folly (Prov. 26:5). However, he stressed that he was not a fool but was only speaking as one (i.e., boasting) to make his point.
"The key term is aphron, fool': not a dim-witted person or clown, a jester (as in play the fool'), but in the technical sense of the person in hellenistic-Roman society who had lost the correct measure (metron) of himself and the world around him . . ."262
11:17-18 These two verses are probably parenthetical. Paul evidently knew that only such "boasting"would convince the minority of his own genuineness. Straightforward claims such as the Lord Jesus made would not.
"The reason for Paul's embarrassment at this juncture is now given: self-commendation is not after the Lord' [cf. Rom. 15:5; Eph. 4:24; Col. 2:8] but, the exact opposite, after the flesh' [cf. 5:16], that is, typical of the old unregenerate nature whose values are dictated by the external, self-centered standards of this fallen world."263
11:19-21a The apostle was most ironical in these verses. The Corinthians considered themselves unusually wise, but they were being unusually foolish by not only humoring the fools in their midst but doing so gladly. They were absurdly tolerant. They submitted to the teaching of the false apostles even though it resulted in their own enslavement. Probably this teaching involved the Judaizing error (i.e., submission to the Mosaic Law is necessary for justification and or sanctification, cf. Gal. 2:4; 5:1). The false teachers had evidently devoured the Corinthians' financial contributions. They had abused them and exalted themselves at their expense. Hitting in the face may have occurred (cf. Acts 23:2; 1 Cor. 4:11), but it definitely pictures the most insulting and harmful conduct. How inconsistent this behavior was with the manner of the Savior.
Ironically Paul feigned shame that he had behaved so weakly among them. His conduct had been Christ-like. Now he was experiencing abuse for such gentleness, as his Master had.
11:21b-22 After repeated warnings that he was going to boast (10:8; 11:1, 6, 16), Paul now finally began. At first he matched each of his critic's claims: "So am I."
"It is probable that this Speech' mirrors, but so as to parody and also correct, the claims of the newly arrived false apostles."264
"Thus the Speech' proper has elements of antitriumphalism as well as of triumph, characteristics that inexactly replicate those in the remarkable victory parade metaphor set out in 2:14."265
The term "Hebrew"had three connotations. A "Hebrew"was a pure-blooded Jew and or one who could read the Old Testament in the original languages and speak Aramaic as contrasted with one who knew only Greek (cf. Acts 6:1; Phil. 3:5).
"Hebrew' . . . denotes Jews whose family ties were Palestinian, if they were not wholly resident in Palestine. . . . It looks very much as if Paul's opponents at Corinth were of Palestinian provenance."266
As an Israelite, Paul was a member of God's chosen people, as his critics were. Paul traced his descent all the way back to Abraham. He probably did so to connect himself with the promises of the Abrahamic Covenant and circumcision both of which were of cardinal importance to the Jews. Thus in his upbringing, his citizenship, and his ancestry Paul was not inferior to any of his Jewish critics.
11:23-25 The apostle listed general afflictions he had suffered in the service of Christ (v. 23) and then cited specific examples (vv. 24-25). He turned from nationality (v. 23) to achievements (vv. 24-29). Here he claimed superiority to his critics, not just equality with them. He proceeded from speaking as a fool (vv. 16, 17, 21) to talking like a madman (v. 23).
His opponents claimed to be servants of Christ (v. 23), but really they were masquerading as such (v. 13). Paul alone was the true servant of the Lord. However instead of citing successes that he had experienced in his ministry, the awards that he had received from others, he listed his apparent defeats. Thus he boasted in his weaknesses (v. 30; cf. 12:5, 9, 10).
". . . Paul is not in fact magnifying self in the passage which is now beginning--in this, too, there is complete disparity between himself and his adversaries--but he is magnifying, as he does throughout this epistle, the amazing grace of God which in the midst of afflictions and sufferings is sufficient for his every need."267
Paul's writing of 2 Corinthians fits into Luke's chronology of his life at Acts 20:2, so everything that Paul described here occurred before Acts 20:2. Paul's life involved many more dangerous experiences than we read about in Acts. Paul referred to many imprisonments (v. 23), but Acts only records one before this time (i.e., in Philippi, Acts 16:23-40). He mentioned numberless beatings (v. 23), whereas Acts only records one by now (also in Philippi, Acts 16:22-23). The only record of a near fatal experience in Acts before this was Paul's stoning at Lystra (Acts 14:19), though Paul said he had often been in danger of dying (v. 23). Paul claimed to have received whippings by the Jews five times (v. 24), but Acts says nothing about any of these. It does not mention the three beatings (by the Gentiles, v. 25; cf. 2 Tim. 3:11) either.
"The fact that St Paul was thrice treated in this way is evidence that being a Roman citizen was an imperfect protection when magistrates were disposed to be brutal."268
Paul had already experienced shipwreck three times by now, though Luke recorded none of these in Acts. Paul's night and day in the sea (v. 26) also comes as news to the reader of Acts. Obviously in Acts Luke gave us only a highly selective account of the Apostle Paul's very difficult life.
11:26-27 Paul broadened his description from specific hardships to general types of danger (v. 26) and privation (v. 27) that he had experienced as an apostle. Paul's sufferings on his journeys as a missionary merited special mention (v. 26) as did his labors when he settled in an area to plant a church (v. 27). Again Luke recorded only a few of these in Acts (cf. Acts 9:23, 29; 13:14; 14:19, 24; 16:16-40; 18:12; 19:23-41)
11:28-29 All the previous trials that Paul enumerated were temporary, but what follows remained with him always. Internal pressure (v. 28) harassed Paul on top of all the external difficulties that he endured. Specifically concern for the weak and the moral failures of his converts disturbed Paul (v. 29).
"And so it should be with every faithful pastor of Christ's flock: he should lovingly identify himself with those who have been committed to his care, showing himself deeply anxious for their spiritual well-being, compassionate with them in their frailties and temptations, and resisting and resenting every one who seeks to entice them away from the purity of their devotion to Christ. This compassion is not of man: it is the divine compassion of Christ Himself, burning in the heart of His servant, and blazing forth in love to reach and to bind to the one Bridegroom the hearts of those to whom he ministers."269
11:30-31 Rather than boasting about his strengths, as his critics did, Paul boasted in his weaknesses, humiliations, and sufferings. These would not initially impress others with his qualifications as an apostle, but these afflictions had come upon him as he had served others and Christ faithfully. They were evidences that God had supernaturally sustained His servant through countless discouraging circumstances. They were, therefore, the greatest possible proof that Paul was an apostle (cf. 1:8-10; 3:5; 4:7, 10-11; 12:5, 9-10). Paul called God as his witness that his claims, which probably seemed incredible to those who did not know him well, were true.
It may be that Paul anticipated what he was about to say in verses 32 and 33 with his strong claim in verse 31.270
11:32-33 Perhaps Paul mentioned the final experience he cited because it was his first experience of suffering for the gospel. It provided a pattern for Paul's life that continued. Paul's critics may have charged him with cowardice in his escape from Damascus, though there is no basis for this revealed in the text. That may be an additional reason he mentioned it, though I doubt it. It may also have been that it would have reminded his readers of his supernatural call and appointment as an apostle on the Damascus road. It was undoubtedly a humbling memory for Paul too.
Aretas IV was the father-in-law of Herod Antipas. He lived in Petra and ruled the kingdom of Nabatea (called Arabia in Gal. 1:17) between 9 B.C. and 40 A.D. Damascus at the time of Paul's conversion may have been under Nabatean rule.271Alternatively it was under Roman rule, and a colony of Nabateans controlled it.272The historical evidence is incomplete. Aretas evidently wanted to arrest Paul because the apostle began evangelizing in that region immediately after his conversion (cf. Acts 9:20; Gal. 1:17, 22-23). His activity antagonized the Jews living in the area who obtained official support for their opposition to Paul (cf. Acts 9 23-25). Aretas himself may have been a Jew.273
In many of his examples Paul presented himself as one who did not fit the pattern of "successful"ministers of the gospel. Like the Corinthians we modern Christians tend to evaluate a person's success on the basis of the standards of the world. Rather than playing down the events in his ministry that made him look inferior, Paul emphasized them because they glorified God's remarkably sufficient grace. In view of all Paul's calamities there is no way he could have been so effective unless God was with Him.
Paul had cited his freedom to minister without the Corinthians' financial support and his sufferings in ministry as grounds for boasting. He next mentioned the special visions and revelations that God had granted him. He referred to these here to bolster his readers' confidence in his apostolic calling and authority further.
12:1 The apostle again explained that he felt his boasting was necessary to convince the fleshly-minded Corinthian minority. It was not profitable for any other reason.
All visions of this type were revelations, but not all revelations came through visions. Furthermore visions are always seen, but revelations may be seen or perceived in other ways.
"If, as seems likely, his opponents are claiming paranormal experiences to validate their apostolate (cf. on 5:12-13), the very vagueness of Paul's reference may be his way of asserting the uniqueness of his apostolate."274
12:2-4 The "man"of whom Paul spoke in the third person was himself (cf. vv. 7-9). He referred to himself this way probably out of reluctance to speak of this matter. Moreover he wanted to minimize the effect of boasting, which citing such a spectacular experience would have produced.
Paul could not tell (did not know) whether God had transported him physically into the third heaven (cf. Acts 8:39; 1 Thess. 4:17) or whether his experience had been a vision (cf. Gen. 15:12-21; Ezek. 1:1). The third heaven probably represents the presence of God. It could be a technical description of God's abode above the cloudy heavens overhead and beyond the farthest reaches of space that man can perceive. "Paradise"(v. 4) is a good synonym for the third heaven (cf. Luke 23:43; Rev. 2:7).
What Paul heard, not what he saw there, is that to which the apostle referred. That message was personal; Paul never revealed in Scripture what God told him. However, it had the effect of strengthening his faith and hope that the Lord would abundantly reward his sufferings. This experience evidently took place when Paul was ministering in and around Tarsus. He did so about 42 A.D., 14 years before 56 A.D., the most probable date for the composition of 2 Corinthians.
"The man who experienced the ineffable ascent' even to the third heaven was the same man who had experienced the undistinguished descent' from a window in the Damascus wall [11:32-33]."275
12:5-6 Such a revelation could have made Paul quite a Christian celebrity had he publicized it. Nevertheless he preferred to proclaim his sufferings since then people could see more easily the supernatural working of God through him. Paul did not want his converts to form an opinion of him based on what they heard about him. He preferred that they do so because of what they saw and heard with their own eyes and ears. Besides, other people could not verify many of his experiences.
12:7 Others might live in awe of Paul because of the spectacular revelations they had heard he had received, but Paul himself was in no danger of becoming too impressed with himself. God had given him a "thorn"(Gr. skolops, better than "stake") in his flesh. This was a gracious gift from God, though it was unpleasant to Paul. It reminded him of his limitations and so kept him humble.
"In this passage there is a complete reversal of the religious pride and the religious triumphalism of the superlative' apostles. Genuinely apostolic ministry sustains weaknesses . . . on behalf of Christ,' replicating his sufferings yet finding power in ministry in dependence on him. There is no place for arrogance in ministry."276
Why did Paul change from the third person to the first person in describing this experience? He probably did so because there was no danger that others would think too highly of him because of the outcome of his vision.
Does "flesh"here mean his physical flesh or his sinful human nature? Was the "thorn"a physical affliction or some external problem? Many early church Fathers and Reformers understood the thorn as a spiritual temptation, perhaps a tendency toward pride or the opposition of Paul's enemies. Some modern Roman Catholic interpreters take it as temptation assailing moral purity. Many modern Protestant interpreters see it as a physical illness or infirmity such as bad eyesight, a speech impediment, malaria, or epilepsy (cf. Gal. 4:13-15). Since the scriptural data does not provide a definite answer, it seems best to suspend judgment on this decision. Various commentators have made good cases for every one of the positions described above.
Paul regarded his thorn in the flesh as a messenger that came from Satan to frustrate him (cf. Job 2:1-10). Nevertheless God had permitted it and would use it to bring good out of evil (Rom. 8:28).
12:8 Normally Paul meant Jesus Christ when he used the title "the Lord."There are other scriptural examples of believers addressing their prayers to the second person of the Trinity (Acts 1:24; 7:59). However normally they addressed the Father in the name of the Son with the Spirit's help (e.g., Eph. 2:18). Here "Lord"definitely means God, and probably it means Jesus with emphasis on His being Paul's master (cf. Acts 9:5). The fact that Paul repeated his petition three times shows how intensely he wanted God to remove his affliction, like Jesus in Gethsemane.
12:9-10 Here is an example of God denying a prayer request because He wanted to give something better (though not more comfortable). What we must learn from what Paul told us about this messenger of Satan is that God used it to teach the apostle dependence on Himself and the sufficiency of His grace. So thoroughly had Paul learned this lesson that he even boasted about his afflictions. He realized that when he was naturally weak the Lord would provide the power that he lacked and needed. He enabled Paul to do things he could not have done had he been naturally strong (cf. Rom. 8:35-37).
"This is the summit of the epistle, the lofty peak from which the whole is viewed in true proportion."277
This is one of the most important lessons every ambassador of Jesus Christ must learn. Both natural weakness and supernatural power are constantly at work in us, as they were in Paul and in Jesus. The Cross is the greatest example of divine power working through human weakness. The greater we sense our weakness, the more we will sense God's power (cf. Eph. 3:16; Phil. 4:13).
We may not have experienced as high spiritual highs or as low spiritual lows as Paul did, but we, too, are in constant need of being aware of God's supernatural power. Our success does not depend on our natural abilities but on God's power working in and through us. Human weakness can be a profound blessing if it results in our depending more on God and less on self.
"It was not, however, in the weaknesses themselves that Paul took delight but in the opportunity sufferings endured for Christ's sake' afforded him for Christ's power to reside and be effective in his life (v. 9b)."278
"Human weakness provides the opportunity for divine power."279
"In the Fool's Speech' proper [11:21b-12:10] Paul (1) exposes the triumphalism of the false apostles,' whose keyword is hyper(they have more' to offer than Paul, whom they are above,' or better' than), but also (2) boasts' of his weaknesses,' that is, of those sufferings incurred in the course of ministry in replication of the sufferings of Christ."280
In this pericope Paul concluded his claims to be a genuine apostle by citing the miracles that God had done and the love that He had manifested to the Corinthians through Paul. He did this to dispel any lingering reservations any of his readers might have had concerning his apostolic credentials.
