II Corinthians 11 · The Lantern

οφελον ανειχεσθε μου μικρον τη αφροσυνη αλλα και ανεχεσθε μου

ζηλω γαρ υμας θεου ζηλω ηρμοσαμην γαρ υμας ενι ανδρι παρθενον αγνην παραστησαι τω χριστω

Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ," whether as children or saints, but to the Lord alone.

Paul is making it clear that what he is about to say he will say out of love for them, so that it may be conducive to their progress as much as to his praise and that they may learn from it how to do a favor to their father in the gospel. For to speak ill of a father harms the sons, and the praise of sons is a father's glory.

Then, saying I feel a divine jealousy, he shows the need for this commendation. In regard to this he does three things. First, he shows that a commendation of this sort springs from zeal, to exclude folly; secondly, he says that this zeal is not irregular, to avoid indiscretion (v. 3); thirdly, he rejects their excuse (v. 4). In regard to the first he does two things.

φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον

Hence Paul speaks against people who are like those I have mentioned, saying: "You have then these promises, beloved; let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." "For I am jealous for you with a divine jealousy, for I betrothed you to one husband to present a pure virgin to Christ." The Church cannot marry another,…

The serpent deceived Eve by lying to her about God, saying that God merely threatened men with death, but would never actually kill anyone. Likewise, the false apostles in Paul's day were saying that the gospel was merely added to the Old Testament and that it was therefore necessary to go on keeping the law of Moses as before.

But because the Corinthians could say: it is not necessary for you to protect us, and your zeal is not reasonable, because we can take care of ourselves very well, he discloses the cause of his zeal saying, but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray.

ει μεν γαρ ο ερχομενος αλλον ιησουν κηρυσσει ον ουκ εκηρυξαμεν η πνευμα ετερον λαμβανετε ο ουκ ελαβετε η ευαγγελιον ετερον ο ουκ εδεξασθε καλως ηνειχεσθε

"For if he that cometh preacheth another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, "he that cometh." "If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear" with him. What sayest thou?

What are you saying, Paul? In the Epistle to the Galatians you wrote: if anyone preaches to you a gospel other than what you have received, let him be anathema (Gal. 1:8); so how can you now say that if they preached another Jesus, your forbearance would be justified? Listen, then: the false apostles boasted that they brought more than the true apostles.

Having described the zeal he had for the Corinthians and proved it reasonable, the Apostle now rejects their excuse. In regard to this he does two things. First, he proposes their excuse; secondly, he removes it (v. 5).

λογιζομαι γαρ μηδεν υστερηκεναι των υπερ λιαν αποστολων

Paul does not think that he is inferior to the other apostles because he has taught the same things and done the same miracles.

At last he compares himself with the followers of Peter, wishing to show by this that if they know more than he, then they also know more than the chiefest apostles, reducing the matter to absurd conclusions. See what self-abasement: "I suppose," he says, but affirms nothing. Not simply apostles, he says, but "the very chiefest," alluding to Peter, John, and James.

Then when he says, I think that I am not in the least inferior, he removes this excuse. In regard to this he does two things. First, he shows that he did not do less for them than the others; secondly, that he did more (v. 7). In regard to the first he does three things.

ει δε και ιδιωτης τω λογω αλλ ου τη γνωσει αλλ εν παντι φανερωθεντες εν πασιν εις υμας

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you." He does not mean the extension of his preaching locally: for he says also that in Achaia fai…

Paul was learned in Hebrew letters and sat at the feet of Gamaliel, whom he was not ashamed to acknowledge, but he showed a contempt for Greek eloquence, or at least he kept quiet about it because of his humility, so that his preaching lay not in the persuasiveness of his words but in the power of his signs.

But lest perhaps they should say to him: whence did you obtain the faculty to do this, since you are unskilled in our speech? He shows that the faculty is due to the vastness of his knowledge, saying, even if I am unskilled in speaking, I am not in knowledge: "So also our beloved brother Paul wrote to you according to the wisdom given him" (2 Pet. 3:15).

η αμαρτιαν εποιησα εμαυτον ταπεινων ινα υμεις υψωθητε οτι δωρεαν το του θεου ευαγγελιον ευηγγελισαμην υμιν

Paul refused payment for two reasons. He would not resemble the false apostles who were preaching for their own advantage and not for the glory of God, nor would he allow the vigor of his message to become sluggish. For the person who accepts payment from sinners loses the authority to censor them.

Did I sin, he says, by this, and can you accuse me and boast against me, that I abased myself, living on charity and enduring hunger, "that you might be exalted," that is, be established in the faith? For they were not scandalized (which constitutes their greatest accusation) by the fact that they would not have been established otherwise, had he not endured hunger.

Then when he says, Did I commit a sin, he shows that he has done more than all the others; and this because he preached without payment. In regard to this he does two things. First, he states the fact; secondly, he assigns the reason of the fact (v. 11). In regard to the first he does two things. First, he shows the fact as to the past; secondly, as to the future (v. 9b).

αλλας εκκλησιας εσυλησα λαβων οψωνιον προς την υμων διακονιαν

Paul makes it clear that not only did other churches encourage him in his ministry to the Corinthians but also that they gave him significant financial support.

Although he could have said: I ate from the labor of my own hands; but, making his speech more expressive, he says: I received from others while serving you. The expression "I robbed" he used in the sense of: I stripped them and made them poor.

Secondly, because they could say: where did you obtain your support? He answers that it came from the other churches, saying: I robbed other churches by accepting support from them in order to serve you. By this he convinces them that they could not say to the Apostle that it is unlawful for him to take from them.

και παρων προς υμας και υστερηθεις ου κατεναρκησα ουδενος το γαρ υστερημα μου προσανεπληρωσαν οι αδελφοι ελθοντες απο μακεδονιας και εν παντι αβαρη υμιν εμαυτον ετηρησα και τηρησω

εστιν αληθεια χριστου εν εμοι οτι η καυχησις αυτη ου σφραγισεται φραγησεται εις εμε εν τοις κλιμασιν της αχαιας

Paul urges the whole of Achaia to give aid to the saints, but at the same time he refuses to take anything for himself from any of them.

Lest they should think that he said "I will endeavor" in order to attract them more to himself, he says: in the truth that is in Christ Jesus, I say that I will take nothing; but lest anyone should think that he says this under the influence of sorrow or anger, he calls this matter a boast.

That he will continue to do so he confirms in two ways. First, by reason of the one who speaks in him, namely, Christ, who is the truth from which nothing false can come; hence he says, As the truth of Christ is in me. As if to say: what I say is true, because the truth of Christ speaks in me: "Since you desire proof that Christ is speaking in me" (2 Cor. 13:3).

δια τι οτι ουκ αγαπω υμας ο θεος οιδεν

ο δε ποιω και ποιησω ινα εκκοψω την αφορμην των θελοντων αφορμην ινα εν ω καυχωνται ευρεθωσιν καθως και ημεις

For those who are the better, and who embrace the truth more clearly, being delivered from the evils of the flesh, become, on account of their perfect purification and faith, a church and help-meet of Christ, betrothed and given in marriage to Him as a virgin, according to the apostle,

Here he states quite clearly the reason why he did not take anything. Since the devil knew that people of this age especially love those teachers who take nothing, he taught the false apostles to interpret even this in their own way. For they did not act more justly in this matter, although they were rich, but while teaching not to take, they took.

Therefore, having removed the false cause, he gives the true one, And what I do I will continue to do. First he states the true cause; secondly, the reason for it (v. 13).

οι γαρ τοιουτοι ψευδαποστολοι εργαται δολιοι μετασχηματιζομενοι εις αποστολους χριστου

I have quoted these remarks to prove in error those Basilidians who do not live purely, supposing either that they have the power even to commit sin because of their perfection, or indeed that they will be saved by nature even if they sin in this life because they possess an innate election.

Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God.

For such men are false apostles, deceitful workmen. This can be connected with what went before in three ways; in the first way thus: they do not glory and strive in the way we do, for such men are false apostles, deceitful workmen. In the second way thus: and indeed they stop receiving in order to be like us: for such men are false apostles, deceitful workmen.

και ου θαυμαστον αυτος γαρ ο σατανας μετασχηματιζεται εις αγγελον φωτος

Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that "the devil is transformed into an angel of light." When about to do what? Plainly, when about to prophesy. But if he prophesies as an angel of light, he will speak what is true.

To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light, [2 Corinthians 11:14] promises to men greater things than the Creator Himself does?" Then Peter answered: "I think," says he "that nothing is more unjust than this; and now listen while I tell you how unjust it is.

He proves this, because just as the true apostles are sent by God and are transformed by him, so Satan disguises himself as an angel of light, who is their leader and inciter, showing himself to be an angel of God or sometimes Christ.

ου μεγα ουν ει και οι διακονοι αυτου μετασχηματιζονται ως διακονοι δικαιοσυνης ων το τελος εσται κατα τα εργα αυτων

The servants of righteousness are the apostles, whose associates these people falsely pretended to be, so as to deceive their hearers.

That is, as ministers of the Gospel, which contains the truth, or — that they surround themselves with the glory of righteous men; but they shall not escape entirely, for according to their works shall be their end, that is, a bad one. So that by their works we shall know them, for their end shall be in accordance with their deeds.

Then he indicates the difference between good and bad ministers, which consists in this, that their end, namely, of Christ's ministers and Satan's, will correspond to their deeds; for the end of the good will be good, and of the evil, evil: "Their end is destruction" (Phil. 3:19).

παλιν λεγω μη τις με δοξη αφρονα ειναι ει δε μηγε μη γε καν ως αφρονα δεξασθε με ινα μικρον τι καγω καυχησωμαι

Paul returns here to what he said at the beginning of the chapter. What he is about to say is true, though it may make him appear to be foolish, because these truths redound to his praise. Paul is not really boasting but merely wants to show that others who boast have nothing more to show for themselves than he has, so that if they are worthy of praise so is he.

For although he was already using qualifications, he still says: I am not satisfied with what has been said, but again I say: "let no one think me foolish." For to boast simply is characteristic of foolishness; but I do this not as a fool, but out of necessity.

Having asked the Corinthians to bear patiently with his commendation, and shown that he did this out of the zeal he had for them because that zeal was reasonable and ordinate, the Apostle now presents another reason through which he shows that, given he is acting foolishly, they should nevertheless, put up with him.

ο λαλω ου λαλω κατα κυριον αλλ ως εν αφροσυνη εν ταυτη τη υποστασει της καυχησεως

επει πολλοι καυχωνται κατα την σαρκα καγω καυχησομαι

Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.

"Seeing that many glory after the flesh, I will glory also." What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also.

He indicates the reason why he commends himself and glories, when he says, since many boast of worldly things, I too will boast. Here it should be noted that the false apostles, because they were Jews, gloried according to the flesh, saying that they were sons of Abraham. They hoped thereby to be held in reverence and authority by the Corinthians.

ηδεως γαρ ανεχεσθε των αφρονων φρονιμοι οντες

ανεχεσθε γαρ ει τις υμας καταδουλοι ει τις κατεσθιει ει τις λαμβανει ει τις επαιρεται ει τις υμας εις προσωπον δερει

"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated!

"For ye bear with a man," he says, "if he devour you." How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this, "If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your…

Secondly, he shows wherein they bear with the foolish and points out five cases of oppression imposed by the false apostles. The first is the yoke of slavery; as to this he says, for you bear it if a man, i.e., the false apostles, makes slaves of you.

κατα ατιμιαν λεγω ως οτι ημεις ησθενησαμεν εν ω δ αν τις τολμα εν αφροσυνη λεγω τολμω καγω

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that ye could bear with me in a little foolishness;" and again, "Let no man think me foolish: if ye do, yet as foolish receive me." "That which I speak, I speak not after the Lord, but as in foolishness." "Seeing that many glory after the fles…

Look, he again calls his action boldness and foolishness, and all but says: I proceed to this out of necessity. And how many other qualifications did he present before this? He does this, teaching us not to resort to such speeches without necessity. So, he says: but if anyone dares to boast of anything, I dare also; for the word "boast" is understood by itself.

For these harmful things, I was too weak, I must say, to my shame, and yet you bear with them and not with us, as if we were too weak for that and for the glory you have attributed to them by preferring them to us, especially since the false apostles say that the reason we do not say or do such things to you is that we are weak in this part, i.e., because we are lowly: "We are…

εβραιοι εισιν καγω ισραηλιται εισιν καγω σπερμα αβρααμ εισιν καγω

διακονοι χριστου εισιν παραφρονων λαλω υπερ εγω εν κοποις περισσοτερως εν πληγαις υπερβαλλοντως εν φυλακαις περισσοτερως εν θανατοις πολλακις

And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says, "Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and hon…

"Are they the seed of Abraham? so am I. Are they ministers of Christ. (I speak as one beside himself,) I more." He is not content with his former deprecation, but uses it again here also. "I speak as one beside himself, I more." I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly.

Thus, it is clear that I am not inferior to them as to the glory, which is according to the flesh; nor even as to the glory which is according to Christ, because they are servants of Christ, i.e., they say so to deceive you; I am a better one: "This is how one should regard us, as servants of Christ" (1 Cor.

υπο ιουδαιων πεντακις τεσσαρακοντα παρα μιαν ελαβον

"Of the Jews five times received I forty stripes save one." Why, "save one?" There was an ancient law that he who had received more than the forty should be held disgraced amongst them.

Why only one less? There existed a law according to which anyone who received more than forty strikes was stripped of honor. Why was it determined to give forty minus one, that is, thirty-nine?

Then he manifests the two extreme dangers he underwent. And first, the danger of lashes; secondly, the danger of death. But he shows the danger of lashes by citing those he suffered from his own, that is, from the Jews. Hence he says, Five times I have received at the hands of the Jews the forty lashes less one. It should be noted that, as it says in Deut.

τρις ερραβδισθην απαξ ελιθασθην τρις εναυαγησα νυχθημερον εν τω βυθω πεποιηκα

The East has grown luminous with the saints, with them the West has become brilliant, the North is raised up by them, from them the South has learned. They have ascended to the firmament and opened it, they have gone down to the sea and explored it.

"Thrice was I beaten with rods once was I stoned, thrice I suffered shipwreck." And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea. "A night and a day I have been in the deep." Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation.

Secondly, he indicates the perils he endured from outsiders, namely, the Gentiles, saying: Three times I have been beaten with rods: "The magistrates tore the garments off them and gave orders to beat them with rods" (Ac. 16:22); "The tribune commanded him to be brought into the barracks, and ordered him to be examined by scourging" (Ac. 22:14).

οδοιποριαις πολλακις κινδυνοις ποταμων κινδυνοις ληστων κινδυνοις εκ γενους κινδυνοις εξ εθνων κινδυνοις εν πολει κινδυνοις εν ερημια κινδυνοις εν θαλασση κινδυνοις εν ψευδαδελφοις

Paul was in danger from rivers in winter, when there was constant rain and rivers often overflowed their banks. The danger at sea which he is alluding to here was the danger that in a shipwreck the soldiers guarding prisoners on board would kill them all rather than risk letting them swim to safety..

What great complaints the apostle Paul makes of false brothers. Yet he was not defiled by their physical companionship, because he was set apart from them by this distinction: purity of heart.

Having listed the evils inflicted from without, he then lists those he voluntarily assumed, when he says, on frequent journeys: first, external evils; secondly, internal evils (v. 28). He describes the external evils: first as to the evils that occur on journeys; secondly, as to those in houses (v. 27).

εν κοπω και μοχθω εν αγρυπνιαις πολλακις εν λιμω και διψει εν νηστειαις πολλακις εν ψυχει και γυμνοτητι

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress?

Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself saying, "In hunger and thirst." Did the prophets suffer hunger, or did they not? They too had a hard time of it. "Again, you fetch up Paul to me, again the prophets, some ten or twenty men." But whence shall I bring examples?

Here he lists the evils voluntarily assumed, namely, those endured in homes, and he lists three evils opposed to the three goods which are necessary for domestic life. The first good is restful sleep; the second is sustenance from food; the third is the warmth of clothing.

χωρις των παρεκτος η επισυστασις μου η καθ ημεραν η μεριμνα πασων των εκκλησιων

This happened because Paul adopted the habit of teaching the people entrusted to him on a daily basis. He worked during the day and taught at night, for he did not hesitate to put himself out for their sakes..

This is the most important of all: for if the one who cares for only a single household, having servants and stewards besides, does not even have the opportunity to rest, then what must a single soul truly endure, having amid so many dangers the care of the entire world, and moreover of souls.

Then when he says, And, apart from other things, he lists the internal evils he assumed, namely, those caused by anxiety of heart because of the activities of the false apostles. Now a good prelate is concerned about two things affecting his subjects, namely, their safety and the defection.

τις ασθενει και ουκ ασθενω τις σκανδαλιζεται και ουκ εγω πυρουμαι

ει καυχασθαι δει τα της ασθενειας μου καυχησομαι

ο θεος και πατηρ του κυριου ημων ιησου χριστου οιδεν ο ων ευλογητος εις τους αιωνας οτι ου ψευδομαι

εν δαμασκω ο εθναρχης αρετα του βασιλεως εφρουρει την δαμασκηνων πολιν πιασαι με θελων

Likewise also, the renowned Paul having been oftentimes delivered up and brought in peril of death, having endured many evils, and making his boast in his numerous persecutions and afflictions, in the same city was also himself beheaded; who, in the things in which he gloried, in these also ended his life; and at Damascus he was let down by night in a basket by the wall, and es…

Look how strong the struggle was, if on account of him the governor was guarding the city. The ruler of the people, of course, would not have acted thus if the zeal of Paul had not inflamed everyone. Aretas was the father-in-law of Herod.

Then when he says, At Damascus, he shows the evils he avoided, and this in a certain particular danger. Here it should be noted that the Apostle first began to preach Christ in Damascus, where he was thrown to the ground and converted to the faith, as he was on his way to arrest Christians.

και δια θυριδος εν σαργανη εχαλασθην δια του τειχους και εξεφυγον τας χειρας αυτου

II Corinthians11