2 Corinthians 11:20

er to him. See the observations already referred to at the end of the third chapter of John. ( Joh 3:36 (note)) Verse 3 As the serpent beguiled Eve through his subtilty - This is a strong reflection on the false apostle and his teaching: he was subtle, πανουργος and by his subtlety (πανουργια, from παν, all, and εργον, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter (note). Verse 4 For if he that cometh - The false apostle, who came after St. Paul had left Corinth. Preacheth another Jesus - Who can save more fully and more powerfully than that Jesus whom I have preached. Or if ye receive another spirit - And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached. Or another Gospel - Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me. Others think that the last clause should be rendered, Ye might well bear with Me - notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best. Verse 5 I was not - behind the very chiefest apostles - That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done. Verse 6 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. Verse 7 Have I committed an offense in abasing myself - Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labor for my support? Well; I have done this that you might be exalted - that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical. Verse 8 I robbed other Churches - This part of the sentence is explained by the latter, taking wages to do you service. The word οψωνιον signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime? Verse 9 And when I was present with you - The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you? The brethren which came from Macedonia - He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, Phi 4:15 , Phi 4:16 . See the Introduction, Section 6. Verse 10 As the truth of Christ is in me - Εστιν αληθεια Χριστου εν εμοι· The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath. In the regions of Achaia - The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district. Verse 11 Wherefore - Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you. Verse 12 But what I do, etc. - I act thus that I may cut off occasion of glorying, boasting, or calumniating from them - the false prophets and his partisans, who seek occasion - who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you; for they bring you into bondage, and devour you, 2Cor 11:20 . Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labors; which could never comport with their views of gain and secular profit. Verse 13 For such are false apostles - Persons who pretend to be apostles, but have no mission from Christ. Deceitful workers - They do preach and labor, but they have nothing but their own emolument in view. Transforming themselves - Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ. Verse 14 And no marvel - Και ου θαυμαστον· And no wonder; it need not surprise you what the disciples do, when you consider the character of the master. Satan himself is transformed into an angel of light - As in 2Cor 11:3 the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men: 1. The subtle serpent. 2. The roaring lion. 3. The angel of light. He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretense of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God. Verse 15 Whose end shall be according to their works - A bad way leads to a bad end. The way of sin is the way to hell. Verse 16 Let no man think me a fool - See the note on 2Cor 11:1 . As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labors and sufferings; he thinks it necessary to introduce the discourse once more as he did 2Cor 11:1 . Verse 17 I speak it not after the Lord - Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh. Verse 18 Seeing that many glory after the flesh - Boast of external and secular things. Verse 19 Ye suffer fools gladly, seeing ye yourselves are wise - A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonorable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom. Verse 20 For ye suffer - As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate. The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, Gal 4:9 ; Gal 5:1 . If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor and dignity than all the families of the Gentiles; if he smite you on the face - treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob. Verse 21 I speak as concerning reproach - Dr. Whitby thus paraphrases this verse: "That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak - inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me." Verse 22 Are they Hebrews - Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language. Are they Israelites - Regularly descended from Jacob, and not from Esau? I am also one. Are they the seed of Abraham - Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful. Verse 23 Are they ministers of Christ - So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavored to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians. I am more - More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are. In labors more abundant - Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God's beloved Son. In stripes above measure - Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from Act 16:22 , Act 16:23 , that they beat Paul unmercifully with many stripes. See the note on Act 16:22 . In prisons more frequent - See Act 21:11 , and the whole of the apostle's history; and his long imprisonment of at least two years at Rome, Act 28:16 , Act 28:30 . It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles. In deaths oft - That is, in the most imminent dangers. See 1Cor 15:31 ; 2Cor 4:11 . And see the apostle's history in the Acts. Verse 24 Of the Jews five times received I forty stripes save one - That is, he was five times scourged by the Jews, whose law ( Deu 25:3 ) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine. To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: πληγας μιας λειπουσης τεσσαπακοντα· forty stripes, excepting one. The Mishna gives this as a rule, Mish., Maccoth, fol. 22, 10: "How often shall he, the culprit, be smitten? Ans. ארבעים תמר אתר forty stripes, wanting one; i.e. with the number which is highest to forty." Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, "That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment." They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty. The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: "The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal's breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand." The severity of this punishment depends on the nature of the scourge, and the strength of the executioner. It is also observed that the Jews did not repeat scourgings except for enormous offenses. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen. Verse 25 Thrice was I beaten with rods - This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, Act 16:22 . See Section 9 of the Introduction. Once was I stoned - Namely, at Lystra, Act 14:19 , etc. A night and a day I have been in the deep - To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely. Verse 26 In journeyings often - He means the particular journeys which he took to different places, for the purpose of propagating the Gospel. In perils of waters - Exposed to great dangers in crossing rivers; for of rivers the original, ποταμων, must be understood. Of robbers - Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger. In perils by mine own countrymen - The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, Act 23:12 , etc. In perils by the heathen - In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts. In perils in the city - The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added. Perils in the wilderness - Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, etc. Perils in the sea - The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass. False brethren - Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates. Verse 27 In weariness and painfulness - Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: "How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!" Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships. Verse 28 Beside those things that are without - Independently of all these outward things, I have innumerable troubles and mental oppressions. Which cometh upon me - Ἡ επισυατασις· This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches. All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See Col 2:1 . None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle's feelings in this place. Verse 29 Who is weak - What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear? Who is offended - Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions. Verse 30 I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him. Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, 2Cor 12:9 : Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word ασθενεια, which we translate infirmity, has the sense of sin or moral corruption. The verb ασθενεω signifies to be weak, infirm, sick, poor, despicable through poverty, etc. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; Rom 4:19 ; Rom 14:1 , Rom 14:2 . And it is applied to the works of the law, to point out their inability to justify a sinner, Rom 8:3 . But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, etc.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind - all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian. Verse 31 The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in 2Cor 11:10 of this chapter; see also Rom 9:5 , and Gal 1:20 . And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known. Verse 32 In Damascus the governor under Aretas - For a description of Damascus see the note on Act 9:2 . And for the transaction to which the apostle refers see Act 9:23 . As to King Aretas, there were three of this name. The first is mentioned 2 Maccabeans Act 9:8 . The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, Act 9:23 , etc. But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip's wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favorable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, Section 2. The governor - Εθναρχης· Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor. Desirous to apprehend me - The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans. Verse 33 Through a window in a basket - Probably the house was situated on the wall of the city. See the notes on this history, Act 9:23-25 (note). In 2Cor 11:2 of this chapter the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in Gen 3:1 , etc.; and which fall is there attributed to the agency of a being called נחש nachash, here, and in other places, translated οφις, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name), and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come Down to You? Neh 6:3 . Introduction St. Paul mentions some wonderful revelations which he had received from the Lord, 2Cor 12:1-5 . He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, 2Cor 12:6 . That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, 2Cor 12:7-9 . He exults in sufferings and reproaches, and vindicates his apostleship, 2Cor 12:10-13 . Promises to come and visit them, 2Cor 12:14 , 2Cor 12:15 . Answers some objections, 2Cor 12:16-18 . And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, 2Cor 12:19-21 . Verse 1 It is not expedient for me - There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: "If it be expedient to glory, (which does not become me), I will proceed to visions," etc. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honor of the Gospel, the credit of which was certainly at stake. I will come to visions - Οπτασιας· Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things. Revelations - Αποκαλυψεις· A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels. Verse 2 I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews. Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Act 11:25

erts His Claims. ( a. d. 57.) 16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. 17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye suffer fools gladly, seeing ye yourselves are wise. 20 For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. 21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, v. 16 . Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, v. 17 . He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, v. 18 . But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise ( v. 19 ), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces ( v. 20 ), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," v. 21 . Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, v. 21 . The Apostle Rec

Sermon for the Second Sunday before Lent; 2 Cor. 11:19-23, 12:1-9 PAUL'S GLORY IN HIS LABOR AND SUFFERING. 1 They who praise themselves are fools according to the views and speech of the world. The saying is, “Self-praise is unsavory.” It is forbidden by Solomon in Proverbs 27:2: “Let another man praise thee, and not thine own mouth.” And Christ says ( Jn 8:54 ), “If I glorify myself, my glory is nothing.” Paul acknowledges that he had to become a fool, something for which he had no desire, by reason of the necessity laid upon him to praise himself. The false apostles, as false spirits habitually do, delivered great, fine, splendid speeches to the multitude, in their vainglorious attempt to raise themselves above Paul, thereby to make contemptible and insignificant that apostle and his doctrine. 2 Paul was little concerned that he personally should be lightly esteemed and the false apostles highly honored, but he could not bear to have the Gospel perish in that way and his Corinthian converts seduced. Therefore he exerts himself to the utmost, at the risk of becoming a fool by his boasting. But he, in his strong spiritual wisdom, glories in a masterly manner, and skillfully puts to shame the boasts of the false apostles. First, he shows them he can glory in the very things wherein they glory, and in even more. At the same time he declares himself a fool for glorying. He might have said:, “Foolish, indeed, are they, and boorish creatures, who glory in themselves. They should feel shame to the very depth of their heart. No true, sane man boasts of what he is. The wicked and the frivolous do that.” But the apostle's attack is not quite so severe and harsh. He addresses them civilly and delicately in that he makes himself appear a fool, as if to say: “Look! how becoming self-praise is in myself, although I have grounds for my glorying. But how much more disgraceful for you to boast when perhaps none of your claims are true.” So Paul wears the foolscap, that those coarse fools might have a mirror in which to behold their real selves. This is wisely making foolishness minister to the good of the neighbor and to the honor of the Gospel. To the just, even folly is wisdom, just as all things are pure and holy unto him. 3 Second, Paul deals the false apostles a stout blow when he shows them to be ignorant of the grounds in which a true Christian seeks his glory. For, as he teaches them, a Christian glories in the things whereof other men are ashamed--in the cross and in his sufferings. This is the true art of glorying. To this he refers when he says ( Gal 6:14 ), “Far be it from me to glory, save in the cross of our Lord Jesus Christ.” But the false apostles are careful to avoid glorying thus; for they flee with alacrity from reproach and affliction, rather seeking a life of ease and honor. They ever would have prominence over their fellows, be superior to and unlike others--certain indication that they lack the right spirit and are not of God. Christ testifies ( Jn 5:44 ), “How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not?” 4 The main point of this lesson is that in a preacher or a teacher no vice is more injurious and venomous than vainglory. It is true, however, that avarice also is an evil characteristic of false teachers, being found hand in hand with vainglory. For the sake of profit, for the purpose of gain, the false teachers aspire to prominence, to honor and position. With them, nothing but current coin will pass, and what does not pay dividend is unprofitable. Any other vice is more endurable in a preacher than these two, though none is compatible with goodness, blamelessness and perfection being required in the ministry according to Paul, Titus 1:7. This is not surprising, for the two vices under consideration are essentially and directly opposed to the nature of the ministry. The ministry is ordained to have as its aim the glory of God and its promotion. Psalm 19:1 affirms, “The heavens declare the glory of God.” And ministers must, for God's glory, suffer reproach and shame. Jeremiah complains ( ch. 20:8 ), “The word of Jehovah is made a reproach unto me, and a derision, all the day.” The world will not endure the Word. For him who in preaching seeks his own honor, it is impossible to remain in the right path and preach the pure Gospel. Consequently he avoids striving for God's honor; he must preach what pleases the people, what brings honor to himself and magnifies his skill and wisdom. 5 Avarice, too, is, according to its very nature, opposed to the interests of the ministry. Just as the ministry is to be devoted to God's honor at the expense of our own, so is it to be devoted to the interests of our neighbor and not to our own. Otherwise it is an injury rather than a benefit. With the false teacher seeking only his own good, it is impossible for him to preach the truth. He is compelled to speak what is pleasing to men in order to gratify his appetites. Therefore Paul ( Rom 16:18 ) says of such preachers that they serve their own bellies. And in many places the Scriptures reprove avarice. Let him, then, who would be a preacher guard vigilantly against vainglory and avarice. But, should he feel himself in the clutch of these sins, let him avoid the ministry. For under such conditions he will accomplish no good; he will only dishonor God, seduce souls and be a thief and robber in the acquisition of property. With this explanation, the lesson is now easily understood, but we will consider a few points. V.19. “For ye bear with the foolish gladly, being wise yourselves.” 6 Paul commends the Corinthians for their patience and wisdom in six points: as wise men, they cheerfully endure the foolish; they bear with those who bring them into bondage and oppress them; with those who devour them; with those who take from them [or take them captive]; with those who exalt themselves; with those who smite them in the face. But his commendation is meant to pave the way for his folly--to prepare them to suffer him the more readily. He would say, “Since you suffer so much from them who injure you--and you are wise in that--I trust you will bear with me who have wrought you only good, when I act the fool for a little; particularly when my object in it is your good--to preserve the Gospel among you in opposition to the false apostles.”' Note how tenderly and patiently he deals with the Corinthians when he might have severely reproved them for tolerating the false apostles. He commends them as does a father a timid child, and yet, while commending them he censures both them and their false teachers. He handles them as tenderly as if he held a raw egg in his hand, in order not to distract or terrify them. 7 Paul delivers a masterly stroke when with the same words he praises the Corinthians and rebukes them and their false apostles. His commendation of their patience is in reality reproof, blows and wounds for the false teachers. He would say: “I have preached the Gospel to you at my own expense and jeopardy. By my labor have ye attained to its blessing. Ye have done nothing for me in return, and I have been no tax upon you. Now, upon my departure, others come and exploit you, and seek honor and profit from my labor. They would be your masters and I am to be ignored. They boast as if the accomplishment were all theirs. Of these ye must be disciples and pupils. Their preaching ye must accept, while my Gospel must become odious. My case is that of the bee who labors to make honey and then the idle drones and the earthworms come and consume the sweet not of their making. In me is illustrated Christ's proverb ( Jn 4:37 ), ‘one soweth, and another reapeth.’” Continually one enters into the fruits of another's labor. One must toil and incur danger, while another reaps the benefit in security. 8 “Ye can suffer these false apostles, though they be fools and teach only foolishness. In this ye display wisdom and patience. But ye do not so suffer me, who taught you true wisdom. Nor do ye permit me much enjoyment of my labor. Further, ye can permit them to make servants of you, to be your lords and to order you to do their bidding. And ye obey. But I who have made myself your servant, I who have served you without profit to myself, that ye might be lords with Christ, must now be ignored and all my labors be lost. They rule you at their pleasure, and their pleasure is all they consult. You suffer yourselves to be devoured. That is, your property is consumed; for ye bestow it upon them abundantly, as Psalm 14:4 has it, 'Who eat up my people.' Upon such as these ye can shower goods and gifts, and can permit them to devour you as they please. But I have never enjoyed aught of your property. All my service has been without recompense, that ye might become rich in Christ.” “Again, ye suffer the false teachers to take from you beyond your consent; to exalt themselves above you, to esteem themselves better than you and me, and to exercise their arrogance upon you. But ye deal not so with me, who have sacrificed my own substance, and have taken from others, that I might bring the Gospel to you; who have not exalted myself above any, but have yielded to all and served them. The false apostles permit you to serve them; in fact, trample you beneath their feet. They even smite you in the face; that is, they reproach you publicly, put you to shame, and abuse you with rude and insolent words. They act as if ye were beasts of burden and they your real masters. All this ye suffer. But my patience with you, my parental tenderness, past and present, is remembered no more. Paul is now represented as having wrought no good at Corinth.” PAUL'S DESCRIPTION OF FALSE TEACHERS. 9 Note the master hand wherewith Paul portrays the character of false teachers, showing how they betray their avarice and ambition. First, they permit true teachers to lay the foundation and perform the labor; then they come and desire to do the work over, to reap the honors and the benefits. They bring about that the name and the work of the true teachers receive no regard and credit; what they themselves have brought--that is the thing. They make the poor, simple-minded people to stare open-mouthed while they win them with flowery words and seduce them with fair speeches, as mentioned in Romans 16:18. These are the idle drones that consume the honey they will not and cannot make. That this was the condition of affairs at Corinth is very clear from this epistle-indeed, from both epistles. Paul continually refers to others having followed him and built upon the foundation he has laid. Messengers of the devil, he terms them. 10 And such false teachers have the good fortune that all their folly is tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and people bear with them. But no patience is to be exercised toward true teachers! Their words and their works are watched with the intent of entrapping them, as complained of in Psalm 17:9 and elsewhere. When only apparently a mote is found, it is exaggerated to a very great beam. No toleration is granted. There is only judgment, condemnation and scorn. Hence the office of preaching is a grievous one. He who has not for his sole motive the benefit of his neighbor and the glory of God, cannot continue therein. The true teacher must labor, and permit others to have the honor and profit of his efforts, while he receives injury and derision for his reward. Here the saying holds true: “To love without guerdon, nor wearying of the burden.” Only the Spirit of God can inspire such love. To flesh and blood it is impossible. Paul here scores the false prophets when he says, “Ye suffer fools gladly”; in other words, “I know the false preachers often act as fools, nor can they help it, because their teaching is false; yet ye excuse them.” 11 In the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching work- righteousness. The effect is that fear impels them to do what has been pounded into them, as if they were bondslaves, while their teachers command fear and attention. But the true teachers, they who give us freedom of conscience and create us lords, we soon forget, even despise. The dominion of false teachers is willingly tolerated and patiently endured; indeed, it is given high repute. All those conditions are punishments sent by God upon them who do not receive the Gospel with love and gratitude. Christ says ( Jn 5:43 ): “I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye shall receive.” The Pope, with his spiritual office, became our lord, and we became his captives, through his doctrine of human works. And our present-day schismatics pursue the same object with their fanciful doctrine concerning their works. 12 In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of the truth a single thread, must be oppressed by liars. 13 Fourth, false apostles forcibly take more than is given them. They seize whatever and whenever they can, thus enhancing their insatiable avarice. This, too, is excused in them. Thus, the great establishments of the Pope did not suffice for him; with various artifices, bulls, laws and indulgences, he has brought under his power land and people and all they possess, exhausting the world by usury. And so it should be, for this state of affairs was richly deserved by men for despising the Gospel and its preachers. 14 Fifth, these deceitful teachers, not satisfied with having acquired our property, must exalt themselves above us and lord it over us. Not only do they possess all property, but they must for that very reason become our superiors; must have precedence and receive honor. We bow our knees before them, worship them and kiss their feet. And we suffer it all, yes, with fearful reverence regard it just and right. And it is just and right, for why did we not honor the Gospel by accepting and preserving it? 15 Sixth, our false apostles justly reward us by smiting us in the face. That is, they consider us inferior to dogs; they abuse us, and treat us as foot-rags. I venture to say we became sensible of such treatment when, under the Papacy, we were readily put in the van, cursed, condemned and delivered to the devil. We endured it all, suffered most patiently, and yielded up property, honor, body and soul. Fault in a sincere teacher, however, could by no means be tolerated. Very well, then; God is just, and it is his judgment that we must honor the messengers of Satan a thousand times more than his own, and do and suffer everything. V.21. “I speak by way of disparagement [speak as concerning reproach], as though we had been weak.” 16 There are two ways of interpreting this sentence: First, as meaning: “I speak as one of the weak whose folly you must endure; for which I deserve reproach, since I ought to bear with you.” From such meaning I to this day have seen no cause to swerve. The other interpretation is: “I speak as one reproached- after the manner of the weak.” Or, more fully expressed: “I can speak in two ways of myself and my class: First, with honor, because of our strength in the sight of God and the spiritually- minded, worthy of honor, noble; not weak but strong, able. But I will not at present employ this way, for we are now despised; we are not known as honorable. And all because of the false prophets. I will, then, present myself in the other light, as I am regarded--despised, held in reproach and disrespect, weak and incapable. But even this condition shall be an occasion of glory for me; my reproach and weakness is more honorable than their honor, power and strength. What would my glory be should my actual strength inspire my speech!” “Weakness,” according to Paul's own later interpretation, implies being regarded worthless, unfit, a failure. The apostle's meaning, then, is: “I, too, will be one of the boasting fools. You will excuse it in me for I speak from the standpoint of my critics, that of a man contemptible, foolish, incompetent. Before God, however, I feel that I am a quite different being.” 17 And recollect, Paul says, “Because ye are wise, ye suffer fools gladly,” implying that one fool cannot tolerate another. The saying is, “Two fools in one house will not do.” Reason and wisdom are required, to bear with another's infirmities and to excuse them. V.21. “Yet whereinsoever any is bold.” 18 That is, in whatever the false apostles can boast, I can likewise glory. Here we are shown what is the ground of the false apostles' boasting: their outward respectability--being of Abraham's seed, children of Israel, Christ's preachers. Therein they think to far excel the Corinthians, claiming their doctrine and works to be of greater weight because they have Moses and the prophets for their teachers. But they failed to perceive that their boast is of mere externals, that render no one righteous or better before God. The majority of the Hebrews, of the Israelites, of the seed of Abraham, and of the preachers of Christ are lost. Names are of no consequence; they only make a fine show and serve to seduce the simple-minded. Paul boasts of his origin and yet derides his boasting, calling it fool's work. His object is to destroy the boasting of the false prophets, that the people might not be deceived. 19 Note how, even in Paul's time, great men erred concerning the true sense of the Gospel, and many noble preachers would have estimated Christian life by a merely external appearance and name. The true spiritual preachers must have been few. Should it be strange, then, that in our time sincere preachers are not numerous, and that the majority of ministers riot in what they themselves seem and do? It cannot and shall not be otherwise. The thievish drones, which are prone to riot, let them riot! We will resist to the utmost of our power, commending the matter to God, who doubtless will grant us sufficient honor and profit, both temporally and eternally, though we must labor gratuitously, accepting injury and derision as our reward. Our adversaries will not long continue their persecutions, for, as Paul says just preceding our lesson, they will eventually receive their deserts. 20 Again, Paul boasts of certain temporal afflictions wherein he excels the false apostles, who suffer nothing, for the sake of either the word or of souls, but only boast of name and person. Among the afflictions he mentions, he names having been a night and a day in the deep. Some refer this allusion to the voyage of which Luke writes ( Acts 27:20-21 ), when for fourteen days Paul and his companions ate nothing and saw never a star, being day and night continually covered by the surges and waves of the sea. Others think Paul was, like Jonah, personally sunk into the deep sea, though but for a day and a night. Such is the clear meaning of the text. Yet others interpret it as having reference to a prison or dungeon, because the Greek text makes no mention of the sea-simply “the deep.” V.29. “Who is weak, and I am not weak?” 21 Of external afflictions affecting not his own person, but distressing others, Paul mentions two: he is weak if another is weak, and burns if another is offended. Thereby he plainly portrays the ardor of his heart--how full of love he is; the defects and sorrows of others pain him as his own. By “weakness,” I imagine, he means, not bodily infirmity, but weakness of faith. He refers to those who, young in the faith, have a tender and frail conscience, thereby betokening immaturity and feebleness of faith. He says ( Rom 14:2 ), “He that is weak eateth herbs”; and in First Corinthians 8:12, that we sin against Christ if we wound a weak conscience. These weak ones Paul does not reject. He receives them and conducts himself as if he, too, were weak. He asserts ( I Cor 9:22 ), “To the weak I became weak, that I might gain the weak.” 22 This interpretation of the sentence is borne out in his allusion to “that which presseth upon me daily, anxiety for all the churches.” Paul would say: “I exert myself, I have a continual care, I urge and admonish constantly, that offenses and false doctrine may not invade and destroy my planting; may not violate and ruin the weak consciences.” As seen in his epistle to the Corinthians, directed against the false apostles, and in that to the Thessalonians, such is his vigilant anxiety to guard them from the tempter that he sends them a special messenger, and he exultingly declares it is life to him to learn of their steadfastness. 23 Likewise, by the assertion that he burns, we are to understand that he is exceedingly grieved and pained if one is offended; that is, if through misleading doctrines or examples one in any wise falls from the faith. Of the offense to faith, he says much in Romans 14. Not desiring to be offended with the offended, as he became weak with the weak, he says: “I burn and sorrow for them.” V.2. “I know a man in Christ, fourteen years ago:” 24 Of the translation of Paul into the third heaven many have written, perplexing themselves over what constituted the first, second and third heavens, and the paradise. Paul himself, who had the experience, does not tell, and declares no man can tell, for none may utter the words he heard. Therefore, we must humbly acknowledge we do not know the nature of these things. And it matters not. Paul does not boast of his experience for the purpose of imparting knowledge to us or of enabling us to duplicate it. The purpose of his boasting is simply to stop the mouths of the fanatics and to show how paltry was their glory in comparison with his own. Certain it is, however, that Paul was ravished from this life into a life ineffable; otherwise his expression would be meaningless. PAUL'S THORN IN THE FLESH AND HUMILITY. V.7. “There was given to me a thorn in the flesh, a messenger of Satan.” 25 And must this mighty apostle, O merciful God, be subject to trials lest he exalt himself because of his great revelations? Then how should others, how should such infirm beings as we, be free from self-exaltation? Many teachers have explained Paul's thorn to be the temptations of the flesh. The Latin text is responsible for this interpretation; it reads, “stimulus carnis,” a spear, or thorn for the flesh. Yet that rendering does not do justice to the words. Paul is not in the habit of terming temptations of the flesh “thorns.” The thorn stands rather for something painful and afflicting. In “a thorn of the flesh” the thought is not of an instrumentality whereby the flesh stings, but of something that stings the flesh. The Greek text impels us to the thought of a thorn for the flesh, or a thorn upon or in the flesh. The idea is much like that in the German proverb, “The clog is bound to the dog's neck.” We may imagine Paul expressing himself: “As a clog to a dog's neck, as a ring in a bear's nose, a bit in a horse's mouth or a gag in the mouth of a swine, in order to restrain them from running, biting and general mischief,-- so is my thorn a clog to my body lest I exalt myself.” 26 But Paul himself explains the nature of the clog, or thorn. He calls it “a messenger of Satan,” a devil, to “buffet” him, or to flay and jog him. Hence a spiritual trial cannot be meant. The explanation appeals to me that the persecutions and sufferings the apostle recounts above constitute the devil's flaying. Thus his meaning would be: “I have received great revelations, for which reason the clog is bound to the dog; that is, the many dangers and misfortunes with which the angel of the devil buffets and humiliates my body will make me forget to exalt myself. They are the thorn in my flesh, or upon my body; for God will not permit it to come upon my soul.” 27 Yet the text seems to imply some peculiar work of the devil upon Paul's body, for it says the thorn, or clog, is the messenger Satan employs to beat his body; and also that the apostle diligently but unavailingly thrice besought the Lord to remove it. I do not imagine him praying for the cessation of persecutions in a spirit of unwillingness to suffer them. But since he does not specify the affliction, we must let it remain a secret one, a distress known only to himself. It is enough for us to know that while God had given him great revelations, revelations beyond human ken, he also bound the clog to him--gave him a thorn for his body--to prevent his exaltation of himself; and that the knowledge of the buffetings and flaying caused by this clog, or devil, are likewise beyond human ken. V.9. “My power is made perfect in weakness.” 28 It is a strange sort of strength which is weak and by its weakness grows stronger. Who ever heard of weak strength? or more absurd still, that strength is increased by weakness? Paul would here make a distinction between human strength and divine. Human strength increases with enhancement and decreases with enfeeblement. But God's power--his Word in us--rises in proportion to the pressure it receives. It is characteristic of God the Creator that he creates all things from naught, and again reduces to naught all created things. Human power cannot do this. The power of God is the true palm-wood which buoys itself in proportion as it is burdened and weighted. 29 Note here, “weakness” is not to be understood in a spiritual sense, as on a previous occasion, but externally; as not illness alone, but every sort of evil, misfortune, suffering and persecution calculated to buffet and humble the body. The power of Christ, in connection with which spiritual weakness cannot exist, is invoked against this weakness likewise. He says, V.9. “Most gladly will I glory in my weaknesses, that the power of Christ may rest upon me.” And his weaknesses he immediately explains as infirmities, injuries, necessities, persecutions and distresses. The thought, then, is: Christ is not mighty within us, his word and his faith are not strong in us, unless our bodies suffer affliction. The false apostles, however, take excellent care to escape suffering.

For ye suffer - Not only the folly, but the gross abuses, of those false apostles. If a man enslave you - Lord it over you in the most arbitrary manner. If he devour you - By his exorbitant demands; not - withstanding his boast of not being burdensome. If he take from you - By open violence. If he exalt himself - By the most unbounded self - commendation. If he smite you on the face - (A very possible case,) under pretence of divine zeal.

on you in every way, and who are constantly defrauding you, though you profess to be so wise; and you may bear with me a little, though I have no such intention. Seriously, if you bear with boasters who intend to delude and deceive you in various ways, you may bear with one who comes to you with no such intention, but with an honest purpose to do good. If a man bring you into bondage. καταδουλοι. If a man, or if any one, (ειτις,) make a slave of you, or reduce you to servitude. The idea is, doubtless, that the false teachers set up a lordship over their consciences; destroyed their freedom of opinion; and made them subservient to their will. They really took away their Christian freedom as much as if they had been slaves. In what way this was done is unknown. It may be that they imposed on them rites and forms, commanded expensive and inconvenient ceremonies, and required arduous services merely at their own will. A false religion always makes slaves. It is only true Christianity that leaves perfect freedom. All heathens are slaves to their priests; all fanatics are slaves to some fanatical leader; all those who embrace error are slaves to those who claim to be their guides. The papist everywhere is the slave of the priest, and the despotism there is as great as in any region of servitude whatever. If a man devour you. This is exceedingly sarcastic. The idea is, "Though you are so wise, yet you in fact tolerate men who impose on you--no matter though they eat you up, or consume all that you have. By their exorbitant demands they would consume all you have; or, as we would say, eat you out of house and home." All this they took patiently; and freely gave all that they demanded. False teachers are always rapacious. They seek the property, not the souls of those to whom they minister. Not satisfied with a maintenance, they aim to obtain all, and their plans are formed to secure as much as possible of those to whom they minister. If a man take of you. If he take and seize upon your possessions. If he comes and takes what he pleases, and bears it away as his own. If a man exalt himself. If he set himself up as a ruler, and claim submission. No matter how arrogant his claims, yet you are ready to bear with him. You might, then, bear with me in the very moderate demands which I make on your obedience and confidence. If a man smite you on the face. The word here rendered "smite" (δερει) means, properly, to skin, to flay; but in the New Testament it means to beat, to scourge--especially so as to take off the skin, Mt 21:35, Mk 12:3,5. The idea here is, if any one treats you with contumely and scorn--since there can be no higher expression of it than to smite a man on the face, Mt 26:67. It is not to be supposed that this occurred literally among the Corinthians; but the idea is, that the false teachers really treated them with as little respect as if they smote them on the face. In what way this was done is unknown; but probably it was by their domineering manners, and the little respect which they showed for the opinions and feelings of the Corinthian Christians. Paul says that as they bore this very patiently, they might allow him to make some remarks about himself in self-commendation. (*) "suffer" "Ye bear with it"Verse 21. I speak as concerning reproach. I speak of disgrace. That is, says Rosenmuller,