Paul asks for the Corinthians to put up with a little of his foolishness here in chapter 11, and he’s basically defending his ministry against accusations of false teachers. He’s already won the favor of his audience (chapters 1-7, with some intermingled teaching on what a new covenant ministry should look like (chapters 2-6)), and used his authority to encourage their generosity (chapters 8-9). In chapter 10, Paul labored to show that the false teachers were using faulty standards to degrade Paul’s ministry and exalt their own. Paul urged obedience and promised discipline where necessary. He will not boast, except in the Lord. And so with that said, Paul now uses a good bit of sarcasm mixed with seriousness to continue to evidence his genuine love for the Corinthians. This chapter is perhaps the most emotional and autobiographical of Paul’s writings. Let’s take a look.
1) V1-4 – 1I hope you will put up with a little of my foolishness; but you are already doing that. 2I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to Him. 3But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. 4For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough.
Paul is about to write in human terms (“my foolishness”). He uses some sarcasm at the end of v1 as well, saying that the Corinthians are “already” putting up with his foolishness. Some of them might have thought so! He writes what follows in a final effort to destroy the efforts of the false teachers against him and simultaneously reveal how strongly he feels for the Corinthians. He is not far short of demanding their loyalty.
In v2-3, Paul, filled with godly jealousy (literally God’s own zeal for His people, which ought to be discussed in more detail), uses a marriage metaphor regarding the Corinthians’ loyalty to Christ. The false teachers are such a serious threat that it’s as if they were tearing apart a marriage, but not just any marriage (Isaiah 50:1; 54:1-6; Ezekiel 16; Hosea 1-3; Ephesians 5:22-23; Revelation 19:7; 21:2,9; 22:17). They are infiltrating the very first marriage – this is as serious as Satan deceiving Eve against Adam, for they are trying to separate the Corinthians from their “sincere and pure devotion to Christ.” Sam Storms points to the marriage metaphor in this way: First, betrothal equals conversion. Second, the engagement period is this present age (between the first and second comings of Jesus. Third, the wedding is the second coming of Christ. Paul sees himself as the “father of the bride,” who desires to present the bride (the church at Corinth) to the bridegroom (Jesus) without any spiritual promiscuity having taken place at the hands of the false teachers.
Paul desires for the Corinthians to accept him and his gospel, for they “put up with” other teachers and other gospels so “easily” (v4). Worldly gospels are no gospels at all (Galatians 1:8). Storms asks, “What is meant by ‘another Jesus’?” He then gets the answer from Barnett, who says, “That Paul calls Him ‘Jesus,’ having twice referred to Him in the previous two verses as ‘Christ,’ may be significant. In our view, it points to a preaching of Jesus the Nazarene, whose historic Jewish persona was being emphasized at the expense of His risen Lordship by the newly arrived ‘Hebrew’ missioners in Corinth (11:13,22-23a).”
2) V5-15 – 5But I do not think I am in the least inferior to those “super-apostles.” 6I may not be a trained speaker, but I do have knowledge. We have made this perfectly clear to you in every way. 7Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge? 8I robbed other churches by receiving support from them so as to serve you. 9And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so. 10As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. 11Why? Because I do not love you? God knows I do! 12And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. 13For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14And no wonder, for Satan himself masquerades as an angel of light. 15It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve.
Paul mocks the “super-apostles,” the false teachers who were negatively influencing the Corinthians (v5). They may have even referred to themselves as such in order to claim superiority over Paul and his ministry. It is suggested that these false teachers, trained in public speaking, were overly legalistic and prideful Jerusalem Jews (v22), Christians in name only, maybe even claiming endorsement from James or Peter.
In v6-9, we are reminded that Paul was accused of lack of eloquence in his speaking (1 Corinthians 2:1-5); but he certainly has the false teachers beat when it comes to knowledge. Some of the Corinthians may have claimed to be insulted by Paul’s refusal to take their money in his efforts to preach the gospel (v7). Storms says, “Since teachers, philosophers, and orators in ancient times were expected to charge for their services in proportion to their skill and gifting, Paul’s refusal to accept financial support from the Corinthians exposed him to the accusation of being a fraud. The intruders had put Paul in a no-win situation: if he refuses remuneration he betrays his own sense of inauthenticity, incompetence, and lack of authority; but if he receives remuneration it is because he is greedy and thus is guilty of peddling the gospel.” Paul defends himself against this charge by pointing to his motive for rejecting their financial support (for his own ministry); he did not want to burden the Corinthians. Furthermore, the Philippians supported his needs from Macedonia (v9), and Paul sees preaching free of charge as his reward (1 Corinthians 9:18). His boasting comes in the suffering and hardship he endures in order to minister to the Corinthians; if that’s not backwards from a worldly perspective, I don’t know what is!
Storms notes Paul’s expectations regarding financial support, saying, “As a general rule…he would not accept support from the church to which he was then ministering (2 Corinthians 11:8-9; 1 Thessalonians 2:9; 2 Thessalonians 3:8-12). In other words, he accepted the support of churches where he had ministered in the past. Why? (1) Paul probably did not want to be perceived as just one of many itinerant lecturers or philosophers so common in Greek culture of that day, nor did he want his message viewed as just one more competing philosophy. (2) Paul knew that the reputation of the gospel was, to a degree, dependent on his own integrity. Paul held a position in the first century not unlike that of Billy Graham in the twentieth. (3) He wanted to be absolutely free to preach the truth without exposing himself to the pressure of those with money. In this way, he could not be charged with fashioning his message according to the whims of the wealthy. (4) He wanted to set an example of the virtues of self-support and manual labor.”
Regarding Paul’s boasting (v10-12), especially in light of his hatred of boasting noted previously (chapter 10) and elsewhere in his writings, allow several commentators to speak: First, Tasker says, “Paul is very conscious that it is no business of an apostle, or indeed of any Christian, to praise himself. Such self-commendation is only justified, in the present instance, because his affection for his converts is so great, that he will go to almost any length to prevent them from becoming dupes of unscrupulous men, and to keep them loyal to Christ.” Second, Hughes says, “It is concern, loving anxious concern, for the spiritual welfare of those who are his children in Christ which moves him so strongly – so much so that he is prepared to appear to indulge in what he calls 'a little foolishness' by speaking about himself, in order to counteract the impact of the intruders who in their foolishness have been extolling themselves.” Third, Denney says, “It is not the genuine Paul who figures here; it is Paul playing a part to which he has been compelled against his will, acting in a character which is as remote as possible from his own. It is the character native and proper to the other side; and when Paul…assumes it…he not only preserves his modesty and his self-respect, but lets his opponents see what he thinks of them. He plays the fool for the occasion, and of set purpose; they do it always, and without knowing it, like men to the manner born.”
V12-15 reveal that these “super-apostles” are not fellow Christians who merely differ over non-essential matters of opinion. Rather, they are agents of Satan, who will get justice in the end. Barnett says, “Since they proclaimed ‘another Jesus…a different gospel,’ it seems likely that they advocated a different ‘righteousness,’ a ‘righteousness’ arising out of the Mosaic Law rather than from Messiah Jesus’ reconciliatory death.”
3) V16-21 – 16I repeat: Let no one take me for a fool. But if you do, then receive me just as you would a fool, so that I may do a little boasting. 17In this self-confident boasting I am not talking as the Lord would, but as a fool. 18Since many are boasting in the way the world does, I too will boast. 19You gladly put up with fools since you are so wise! 20In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or pushes himself forward or slaps you in the face. 21To my shame I admit that we were too weak for that! What anyone else dares to boast about – I am speaking as a fool – I also dare to boast about.
Paul reminds his audience, again, that he’s speaking like “a fool,” in human terms, so that his upcoming boasts will not be seen as spiritually self-exalting; the worldly things he’s about to mention are only recorded because the Corinthians, many of whom still think in worldly ways, seriously need to hear it (v17-18). V18-20 reveal many of the traits of false teachers, such as “boasting in the way the world does.” They are “fools” who, like Satan (v14), enslave through legalism, exploit through deception, and take financial advantage of their audience. They exalt themselves and slap their audience (metaphorically or literally?) in the face. Storms says, “Whatever the nature of these five actions, they are the antithesis of the humility and gentleness (10:1) required in a minister of the new covenant.” Paul sarcastically says in v21, “To my shame I admit that we were too weak for that!” As if those traits were glorious!
4) V22-29 – 22Are they Hebrews? So am I. Are they Israelites? So am I. Are they Abraham’s descendants? So am I. 23Are they servants of Christ? (I am out of my mind to talk like this.) I am more. I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. 24Five times I received from the Jews the forty lashes minus one. 25Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, 26I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. 27I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. 28Besides everything else, I face daily the pressure of my concern for all the churches. 29Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn?
By now, the Corinthians should be humbled and humiliated. But Paul is just getting started. From v22 through v10 of chapter 12, we have what is often called the “Fool’s Speech.” Paul parodies the boasting nature of the “super-apostles.” Instead of their worldly boasting, Paul boasts in suffering and shame, all while ironically revealing his superiority to them. He finishes the speech with a recount of his unusual religious experience (being called up into the third heaven), which is something the false teachers would have made up in order to brag about. Of course, Paul’s experience was real, and it’s something the Corinthians would have really admired.
Paul is hesitant to exalt himself, parenthetically noted in v23, but it is for Christ that he writes this testimony. With a pedigree heritage (v22), as if that mattered, Paul “worked much harder,” spent more time “in prison” (Acts 16:23-40 in Philippi), was “flogged more severely,” and neared death over and over (2 Corinthians 1:10). The false teachers would have boasted about none of these things; and that’s the point. Paul’s ministry was genuine, and therefore superior, as proven by his suffering. He received 195 lashes (v24). Deuteronomy 25:3 allowed for 40 per session, but the Jewish rulers always, out of “kindness and mercy” and just in case they miscounted, gave one less than the maximum allowed. Thirty-nine lashings (26 on the back, 13 on the front) five times come to 195.
Paul (v25) was beaten thrice (Acts 16:22), stoned (Acts 14:19), and shipwrecked thrice (Acts 27:39-44 records what would have been an additional shipwreck since it occurred well after Paul wrote this letter). He has “been constantly on the move,” in danger from every direction (v26-27). Both Jews and Gentiles around the region were out to get Paul (Acts 9:23,29; 13:45; 14:2,19-20; 15:26; 16:16-40; 17:5; 19:23-41). And if that weren’t enough, he still felt “daily the pressure of [his] concern for all the churches” (v28). His amazing trust in God’s sovereignty did not neutralize his human emotions (godly anxiety, akin to Jesus’ sweating blood). How dare anyone question Paul’s strength (v29)! Would the Corinthians think him a fraud? Surely not!
5) V30-33 – 30If I must boast, I will boast of the things that show my weakness. 31The God and Father of the Lord Jesus, who is to be praised forever, knows that I am not lying. 32In Damascus the governor under King Aretas had the city of the Damascenes guarded in order to arrest me. 33But I was lowered in a basket from a window in the wall and slipped through his hands.
In v30, Paul claims that if he has to boast, since that what the Corinthians seem to appreciate from the ministers they follow, he will boast in his weakness, for that is where God, who knows the truth (v31), reveals His strength. Incurring dishonor for the Lord brings Him honor, and that’s what matters to Paul. Nichole Nordeman sings a song, “Fool for You,” about being a fool for Jesus, all because He made Himself a fool for her (for us). Paul appealed to Jesus example of giving up his riches to become poor in order that we might become rich; it’s a similar idea here. Give up popularity and even dignity and reputation for Jesus.
In v32-33, Paul offers his perspective on the episode Luke records in Acts 9:23-25. It appears that governor of Damascus was in on the plot to capture Paul. Storms ponders, “Why does Paul include this here? Evidently he regards it as a shameful experience. It shattered what little pride he had left. He had entered the city as a hunter, but left it hunted. This high and mighty, educated and respected leader had to sneak out of Damascus like a common criminal. Perhaps also Paul is drawing a contrast between the shame of being ‘lowered down’ here and the glory of being ‘caught up’ which he will describe in chapter 12.” Calvin adds, “It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight.”