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2 Corinthians 11:1. Oh, if only you would be somewhat lenient towards my folly! But you also condescend to me. Intending to begin a speech about his own praises, he made many reservations, avoiding what was offensive to others in his own praises. He was prompted to this by necessity and fear, lest it would harm his disciples if he himself were despised and the false apostles considered people of some importance. For it is clear even to those who are very dull that he came here out of urgent need and for the benefit of his disciples. For how would one who remembered former errors, from which he had been delivered through baptism, and who recognized himself unworthy of the apostolic title, begin to boast unnecessarily of himself? So, he says: oh, if only you were somewhat lenient towards my folly! and you are very condescending. For I am convinced that you love me and bear with me in everything. 2 Corinthians 11:2. For I am jealous for you with the jealousy of God, He didn’t say “I love you,” but to express it much more strongly: “I’m jealous.” For jealousy appears in people who love passionately. Then, so that they would not think that he is jealous of them for some human reasons, for the sake of money or fame, he adds: “with the zeal of God”; for it is said that God is jealous, having loved us excessively, not in order to receive any benefit, but in order to save us, bringing us into fellowship and unity with Himself. This, he says, is my jealousy towards you, it stems not from so that I can make a profit, but so that you do not perish. because I have betrothed you to one husband, in order to present you to Christ as a pure virgin. I have betrothed you, says Christ. So, I am jealous for Him, and not for myself. For I am not a husband, but a friend of the groom. Look, he did not say: I am your teacher, and therefore you must stick to me, but he put them in the place of the bride, and himself in the place of the groom’s friend, giving them more importance. He attributed something wonderful to the Church; for in the world after marriage they do not remain virgins, but here even those who were not virgins before become virgins after this marriage. Thus, the entire Church is a virgin. For Paul says this to everyone, both husbands and wives. What did he promise in dowry? Kingdom of Heaven. Abraham had a similar experience when he sent a slave to marry his son a bride of the same tribe (Gen. 24:4). For here, too, God sent His servants, the prophets, to betroth the Church to His Son Christ, such as David, who says: “Hear, daughter, and look, and incline your ear” (Ps. 44:11), and the apostles, for example, Paul, who says: We have been sent in the name of Christ. So, the present time is the time of betrothal, the future time of marriage, when a voice will be heard: “Behold, the bridegroom comes” (Matt. 25:6). 2 Corinthians 11:3. But I am afraid that, just as the serpent deceived Eve with his cunning, so your minds may be damaged, deviating from the simplicity in Christ. For although you perish, I am afraid. Does not open: you will be damaged, although they were already damaged, but expressed this vaguely: “I am afraid that your minds will not be damaged.” For he too deceived with the promise of something better; and the false apostles, praising themselves and telling you something great, deceive you with their cunning. But just as neither the cunning of the serpent nor the simplicity of Eve were sufficient for her forgiveness, so it will not be granted to you on this basis. He did not say that Adam was deceived to show that it is common for women to be deceived. And he did not say: so that you are not deceived, but: “so that your minds are not damaged” (in Slavic: do not become corrupted), using the image of corruption; for the word “corruption” is used in relation to virgins. “Lest we be damaged by straying from the simplicity that is in Christ.” That is, so that you are not deceived due to your simplicity. Some interpret it this way: so that you do not deviate from simple faith in the cruelty of outsiders (unbelievers), for this constitutes the greatest corruption. 2 Corinthians 11:4. For if someone came and began to preach another Jesus, whom we did not preach, or if you received another Spirit, which you did not receive, or another gospel, which you did not accept, then you would be very lenient towards him. What are you saying, Pavel? In the Epistle to the Galatians you wrote: if anyone preaches to you anything other than what you have received, let him be accursed (Gal. 1:8), how can you now say that if they preached another Jesus, then your leniency would be appropriate? So, listen: the false apostles boasted that they brought more true apostles. So, since they spoke a lot of foolish things, using external wisdom, the apostle says: if they preached another Christ, who should have been preached, but whom we ignored, then your indulgence would be appropriate. For for this he added: “which we did not preach.” If the members of the faith are the same, then what is new with them? Notice further that he did not say: if someone, having come, began to preach more about anything (for they spoke a little more, with more arrogance and with greater beauty of speech), but: “to preach another Jesus, whom we did not preach,” and for this there is no need for embellishments of speech. “Or if you received another Spirit,” that is, if he enriched you with more spiritual gifts that do not need verbal intricacies. “Or another gospel,” which should consist not only in words. Everywhere he shows that one should be lenient not in this case, if only they say something better, but if they say what should have been said, but about which we kept silent. Look: another Jesus, “whom we did not preach, or if you had received another Spirit, which you did not receive, or another gospel, which you did not receive.” So, if they say the same thing, then why do you listen to them so greedily? And since they say the same thing, why do you, Paul, prevent them? Because, using pretense, they introduce new dogmas. 2 Corinthians 11:5. But I think that I have nothing lacking against the highest Apostles, Finally, he compares himself with the followers of Peter, wanting to show by this that if they know more than him, then they know more than the highest apostles, leading to absurd conclusions. Look at the humiliation: “I think,” he says, but does not affirm anything. Not just, he says, the apostles, but the “highest ones,” hinting at Peter, and John, and James. And he says this because now it was necessary, whereas in another place he said: “I am not worthy to be called an Apostle” (1 Cor. 15:9). 2 Corinthians 11:6. although I am ignorant in speech, I am not ignorant in knowledge, Since the false apostles were proud that they were not ignorant, he shows that he does not avoid such ignorance, but also places honor in it. And he does not say: if I am ignorant, then so are the other apostles, so that it does not seem that he condemns them, but humiliates the very work of external wisdom, as in the first letter he showed that it is not only useless, but also harmful to the glory of the Cross. So, I am ignorant in speech, but not in knowledge. Through this he hints to them that the more they boast of eloquence, the more they are deprived of the knowledge of God and remain ignorant in this matter. however, we are completely known to you in everything. Not like the false apostles - in reality it is one thing, but it appears to be something else; but in everything we do and say, you know: there is no duality or hypocrisy in us, like those who cover themselves only with the guise of piety, but act incomparably worse in everything. 2 Corinthians 11:7. Did I sin by humiliating myself in order to exalt you, because I preached the Gospel of God to you freely? Have I sinned, he says, in this way, and can you accuse me and be proud before me, so that I humiliate myself, living on alms and enduring hunger, “in order to elevate you,” that is, to establish you in the faith? For they were not tempted (which is their greatest accusation) because they would not have been established otherwise if he had not suffered hunger. Since they slandered him, that in his presence he appears humiliated, and in his absence he boasts, now, as if defending himself from this, he strikes them themselves, saying: although I was humiliated, so that you might rise through this. 2 Corinthians 11:8. I have caused costs to other churches by receiving support from them to serve you, Although he could say: I ate from the labor of my hands; but, making his speech more expressive, he says: I received from others while serving you. He used the expression “caused costs” instead: I deprived them and made them poor. And he means the Macedonians: being very poor, they also supported me, while I was a burden to them, although they did not need what was superfluous, but needed what was necessary. I received content, but not from you; this really constitutes the greatest accusation, especially since all this is to serve you; for by preaching to you and doing your works, I was fed by others. and, being with you, although I suffered from lack, I did not bother anyone, Triple accusation: first, that being with you and serving you, suffering a shortage, I did not gain respect, for not only did you not send me anything, as the Macedonians did, but even while I was with you, you did not support me. The expression “I didn’t bother anyone” means: I wasn’t a burden to anyone. By this he shows that they help hesitantly and weakly. Some take the word “didn’t bother” (ου κατενάρκησα) instead: I wasn’t careless, I wasn’t careless about preaching, but, as much as was required of me, everything was done for your salvation; I lived in need and did not ask for anything, I did not weaken in patience, having accustomed myself to it. 2 Corinthians 11:9. for my lack was supplied by the brothers who came from Macedonia, He arouses jealousy in them in order to induce more mercy, so that those who were surpassed by the Macedonians in providing him with maintenance would not be surpassed by them in almsgiving. Saying “lack” shows that he did not receive anything other than what was necessary; and the contents were supplied to him by the Philippians. and in everything I tried and will try not to be a burden to you. Shows that they considered it a burden to provide him with food. Well said - “I’ll try” so that you don’t think, he says that I said this, meaning to get it from you later. But “I tried and will try not to be a burden to you” - this is a strong accusation for them; although he does not yet fully hope for them, he does not at all think of getting anything from them. 2 Corinthians 11:10. According to the truth of Christ in me, I will say that this praise will not be taken away from me in the countries of Achaia. So that they would not think that “I will try,” he said in order to attract them more to himself, he says: according to the truth that is in Christ Jesus, I say that I will take nothing; but lest anyone think that he is saying this under the influence of grief or anger, he calls this deed praise. Preaching the Gospel freely was a glory for him, because for the sake of Christ he was ready to cross the limits specified by Christ. The expression “will not be blocked” (in Russian - “will not be taken away”) is a metaphor borrowed from flowing rivers: so, when the fame of him has flowed everywhere, he says: this good and glorious current will not be blocked by the fact that from now on I will begin to receive something. And the expression “in the countries of Achaia” shows his indignation. For if this is praise, then it should be observed everywhere; but if it is observed only in the designated countries, then it is obvious that those people to whom it is written do not have a sound mind, like others. 2 Corinthians 11:11. Why am I doing this? Is it because I don't love you? God knows! Intending to explain the reason why he did not take from them, namely, because of the appearance of false apostles, he thereby undermines the suspicion of the Corinthians: you do not take, as it seems, because you hate us. That is why he says: I love you more and do not want to insult you, because you are easily tempted. But he does not speak so clearly, so as not to shame their weaknesses, but turns his speech to another reason. But as I do, so I will do, 2 Corinthians 11:12. so as not to give a reason to those who are looking for a reason, so that what they boast about may turn out to be the same as us. Here he expresses quite clearly the reason why he did not take it. Because the devil knew that the people of this age mainly love those teachers who do not take anything; then he taught the false apostles to interpret this in their own way. For they did not act more justly in this case, although they were rich, but, teaching not to take, they took. Therefore, he did not say: in what they act more justly, but: “in what they boast,” which is an obvious sign of boasting. So, the apostle, realizing this, made it a rule not to take anything from them, even when he needed something - in order to repel their attack and not give room for self-reproach. Although this could not be a subject of censure, because it is in accordance with the law of Christ; but since the Corinthians, out of weakness, were nevertheless tempted, he protected himself from this. And finally, the false apostles, being inferior to the true apostles in everything else, did not have any advantage in this either: it can be said that they would have been inferior to them even if they had not taken, since they were rich, and Paul did not take, suffering from need, and that they did not act justly, but were hypocrites, while the apostle acted justly. 2 Corinthians 11:13. For such false apostles, deceitful workers, disguise themselves as apostles of Christ. What are you saying? Those who preach Christ, who do not introduce another Gospel, as said above, have now become false apostles? Yes, he says, for this very reason; for, being hypocritical in this, they secretly introduce wicked dogmas. “Evil” are “workers”, since they only seem to be creating, but in fact they are tearing out what was planted, and, having only the appearance of the apostles, they are truly wolves in sheep’s clothing. 2 Corinthians 11:14. And no wonder: because Satan himself disguises himself as an angel of light, For, since their teacher (Satan) decides to do everything, it is not surprising that they imitate him. “Angel of light” - means the one who has boldness, stands before the true light, proclaims that God is light, and in Him he is light. The devil transforms into such an angel, but he does not exist like that. Likewise, false apostles have only the appearance of apostles, but not the actual power. Let us learn from this that doing something for show (out of vanity) is especially characteristic of the devil. 2 Corinthians 11:15. and therefore it is not a great thing if his servants take on the appearance of servants of truth; but their end will be according to their works. That is, as ministers of the Gospel containing truth, or - that they surround themselves with the glory of righteous men; but they will not escape completely, for according to their deeds their end will be, that is, bad. So by their works we will know them, for their end will be according to their works. 2 Corinthians 11:16. I will also say: almost no one makes me unreasonable; and if not so, then accept me, although as unreasonable, so that I too can boast in some way. For although he has already used reservations, he still says: I am not satisfied with what has been said, but again I say: “not almost anyone makes me unreasonable.” For simply boasting is characteristic of foolishness; I do this not because I am unreasonable, but out of necessity. However, if you do not agree with me and consider me completely unreasonable, even if I boasted out of necessity, I do not avoid it. So, accept me as crazy, “so that I too,” that is, like them, “boast,” but only “to some extent.” 2 Corinthians 11:17. What I say, I will say not in the Lord, but as if in foolishness, with such courage to praise, What I say, he says, is not according to the Lord, that is, these words, but the purpose of these words is completely in the Lord. And he did not say: in madness, but: “as if in foolishness.” For to appear, and not to actually be, mad is my praise. And so that you don’t think that he speaks everywhere like a madman and not according to the Lord, he says: “whatever I say,” and not my other words. 2 Corinthians 11:18. As many boast in the flesh, so will I boast. That is, by external virtues, noble origin, the fact that they are circumcised and their ancestors are Jews. For this is what he calls praise “not in the Lord”; for what is the use of being a Jew? So, I do not consider this a virtue, but since they, he says, boast of it, then I am forced to resort to this comparison. 2 Corinthians 11:19. For you, prudent people, willingly tolerate foolish people, You, he says, are forcing me to say this; for if you had not accepted them and I had not seen from this that you had fallen into error, I would not have come to this. He calls those who boast about carnal things foolish. For if boasting in spiritual things is a sign of foolishness, then much more boasting in non-existent things. The words “people of understanding” seem flattering, but they contain the highest degree of censure, because, having knowledge, he says, you sin; for if you were foolish, you would be worthy of leniency. 2 Corinthians 11:20. you tolerate it when someone enslaves you, Look at what servility and extreme submission to the false apostles he exposes the Corinthians. when someone eats, when someone robs, Do you see that he represents them as fleecing? For this is expressed by the word “eats”. Thus, what he said above: “what they boast about,” he said well; for, by pretending not to charge anything, they only boasted, and were not really such. That is, those who subjugate you and exalt themselves above you; for they were not meek masters, but burdensome and burdensome. when someone hits you in the face. 2 Corinthians 11:21. I'm ashamed to say, This is the highest degree of humiliation of the Corinthians and the arrogance of the false apostles, for the false apostles treated them as slaves. He says this not because they were actually hit in the face, but because they suffered no less than those who were hit in the face. He said this, meaning their arrogance; for what could be more shameful than that the false apostles, taking away their freedom, property and honor, treated them as slaves? that we did not have enough strength for this. Why, he says, do you tolerate them? As if we are weak and cannot do the same to you? No. For we too can treat you with the same arrogance; but we don't want that at all. Thus, the entire blame for the insolence of the false apostles is laid on the servility of the Corinthians. For you, he says, due to too slavish submission, serve as the cause of both their arrogance and these words of ours. And if anyone dares to boast about anything, then (I will say foolishly) I dare too. Look, he again calls his action daring and foolishness, and just doesn’t say: I’m starting this out of necessity. And how many other reservations did he present before this? He does this by teaching us not to resort to such speech unnecessarily. So, he says: and if anyone dares to boast about anything, I dare too; for the word “boast” is implied by itself. Then he lists what they boast about. 2 Corinthians 11:22. Are they Jews? and I. Israelis? and I. Since not all Jews were Israelites (for both the Moabites and the Ammonites pretended to be Israelites), then, clearing the superiority of their origin, he adds the following. 2 Corinthians 11:23. Servants of Christ? in madness I say: I am more. Some say that he should not have expressed these words in the form of a comparison, but should have directly said that they were not servants of Christ. We answer that he showed this in one word, calling them false apostles. Now, having begun a comparative speech, he presents a visual (δια των πραγμάτων) indication of the same thing and makes it clear to the listener that he himself is truly a servant of Christ, and they are not. Therefore, he says that although they are servants of Christ, in this too I am superior to them. And again he calls his words foolishness out of immeasurable humility. I was much more in labor, immeasurably in wounds, more in prisons, He lists the distinctive characteristics of the apostles, and, leaving the signs, begins with temptations. I undertake, he says, a lot of labor, moving from one place to another, teaching day and night, doing it with my own hands, and, what is more important, enduring blows and, moreover, excessive blows, and, what is even higher, being imprisoned along with the blows. The words “much more” are in the comparative degree and express comparison with the false apostles. He speaks as if hypothetically: let’s assume that they work, but I work “much more.” Some, however, argue that these words do not express comparison, but only mean a large number and the highest degree. and many times near death. Not only by imaginary death, but also by being exposed to dangers that actually threatened death. 2 Corinthians 11:24. Five times the Jews gave me forty stripes minus one, Why are they united? There was a law according to which anyone who received more than forty blows was deprived of honor. Why was it determined to give forty without one, that is, thirty-nine? So that if the beating one, carried away, gives an extra blow, he would still give no more than forty, and the beaten one would not lose honor, since in this case he was subjected to the legal number of blows. 2 Corinthians 11:25. I was beaten with sticks three times, stoned once, Luke did not write down for us everything that Paul suffered, for you see that he omitted much of what was listed here; because he did not labor in writing for the glorification of himself. Three times I was shipwrecked; I spent a night and a day in the depths of the sea; 2 Corinthians 11:26. I've been traveling many times, What does it have to do with the gospel that you were shipwrecked? He suffered shipwrecks while making long and sea voyages for the sake of the Gospel. Night and day he swam in the depths. Some, however, say that, after the danger in Lystra, he hid in a certain well called Vithos, and speaks here of this circumstance. For he was forced to swim along rivers. in dangers from robbers, in dangers from fellow tribesmen, in dangers from pagans, in dangers in the city, in dangers in the wilderness, in dangers at sea. Everywhere the devil raised battles, and everywhere God offered rewards for exploits; for both the pagans and his fellow Jews, who were bitter against him out of envy, incited the robbers. Was it safe, at least in the city? Not at all. Finally, in the desert? And in it - no, and when he avoided dangers on land, they met him at sea. in dangers between false brethren, To be subjected to the fetters of false and feigned brethren is another and the most difficult kind of temptation, about which David also complained: “It is not my hater who magnifies himself over me - from him I would hide, but you, who were for me the same as I, my friend and my close one” (Ps. 55:13-14); and in another place: “a man of peace is with me” (Ps. 40:10). 2 Corinthians 11:27. in labor and exhaustion, often in vigil, The sorrows coming from without were not enough; He also depressed himself with his own labors, worries and sleepless nights. In hunger and thirst, often in fasting, in cold and nakedness. 2 Corinthians 11:28. Besides extraneous adventures, Enduring all this, the teacher of the universe did not have enough food and clothing, but labored naked and fought hungry. Moreover, he left out a lot; for this is the meaning of the expression: “except for extraneous adventures.” And even what he mentioned, he did not say one by one, but only calculated it, which can easily be expressed in numbers, saying: “five times” and “three times”; about the same thing that is inconvenient for enumeration, he expressed it vaguely; for he said: “many times, often.” Look: while he was counting so many disasters, he did not say how many he converted to Christ, both out of his humility and thereby teaching that the worker, in any case, will receive a full reward, even if he has no more deeds to perform. I have a daily gathering of people, That is, a violent uprising and attack, such as the peoples make against me every day, by common consent. This is the most important of all: for if the one who cares about only the house, having, moreover, servants and housekeepers, does not even have the opportunity to rest, then what must one soul truly endure, having, among so many dangers, care for the entire universe, and, moreover, for souls. 2 Corinthians 11:29. Who is exhausted, with whom would I not be exhausted? So that someone does not say that he, indeed, cared, but cared in this way, as a rule, he shows the quality of his care. And he did not say: I take part in the sorrow, but I myself am subjected to it to the point of exhaustion. Exhaustion is understood as both physical and especially mental. The word “who” must be understood as follows: whether it will be an important or insignificant person. Who is tempted, for whom would I not be inflamed? Then, as he expressed the excess of grief, for I am inflamed, he says. While enduring everything else, he rejoiced, knowing that he was enduring for the Lord; here he is wounded in his soul so that the temptation of another, even an insignificant and rejected person, causes him great sorrow. And that the word “I am inflamed” must be understood in the sense of “I am tempted,” David teaches us this. For, as the apostle said: “Who is tempted, for whom would I not be enflamed?” - David also says exactly the same: when someone is tempted, I appear to the one who is tempted, and I try to heal this illness as if it were my own. Where does David say this? In the words: “When the wicked are proud, the poor are provoked” (Ps. 9:23), that is, the poor are tempted when they come to the thought that unworthy people abound in wealth and are exalted. 2 Corinthians 11:30. If I must boast, then I will boast in my weakness. Calls persecution weakness; for through famine, scourging, shipwreck, and enduring other calamities, human frailty is revealed. He does not mention signs here because they were a gift from God; disasters, along with the power of God, showed his patience. 2 Corinthians 11:31. The God and Father of our Lord Jesus Christ, blessed forever, knows that I do not lie. He did not confirm anything that was said before, but here he confirms and certifies, perhaps because what he said here happened a long time ago and was not so clear, and what was previously told, such as sorrows and the like, was known to the Corinthians. 2 Corinthians 11:32. In Damascus, the regional governor of King Aretas guarded the city of Damascus to capture me, Look how strong the struggle was if it was because of him that the chief guarded the city. The ruler of the people, of course, would not have acted in this way if Paul's jealousy had not inflamed everyone. Aretas was Herod's father-in-law. and I was lowered from the window along the wall in a basket and escaped his hands. He fled, fulfilling the law of the Lord: for the Lord also moved from place to place. You should not expose yourself to temptation. Where disasters are inevitable, one must rely only on God and ask and expect deliverance from Him; and when the temptation is unbearable, one must seek one’s own means, but even in this case one must attribute everything to God, just like the fact that the apostle was saved in a basket. Although he strongly desired to be with Christ, he also loved the salvation of people and saved himself for preaching. You might be interested in: