2 Corinthians 11:5–21

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

"For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. "So that if they know more than I do, [they know more] than they also." And observe how here also he shows modesty. For he did not say, "the Apostles said nothing more than I," but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of "the Apostles," but "the very chiefest," meaning Peter and James and John.

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. 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).

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. First, he shows that he did nothing less in deed than the other apostles; secondly, he suggests that he was not lacking the means to do this (v. 6); thirdly, he presents the evidence for both (v. 6b).

He says therefore: you would be right in allowing yourselves to be seduced by them, if they preached something better to you; but this is not true. For, i.e., because I think that I am not in the least inferior to these superlative apostles, i.e., than Peter and John, whom they considered great. He compares himself to the great apostles, both because Paul seemed to them and was regarded by them as less than they, on the ground that they had been with Christ, and Paul not; and because the false apostles claimed to have been sent by them. Therefore, by showing himself equal to the great apostles, he removes their error and refutes the false apostles: "I worked harder than any of them" (1 Cor. 15:10).

This does not refer to the apostles, who were unlettered men of no eloquence, but to the false teachers whose rhetorical skill the Corinthians preferred. Paul did not mean by this that he did not know how to speak but that commendation did not depend on mere eloquence. A person of little eloquence is not guilty before God, but someone who does not know God is liable to be charged with ignorance, because it was a sin to be ignorant of what is conducive to salvation. It was not eloquence which would commend Paul's message but the power to save which accompanied it.

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 faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge, which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church. Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge."

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 though I be rude in speech, yet am I not in knowledge." For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;" and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds, "Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," so now again he saith "in every thing we have made it manifest to you." But what does this mean? "We are rude," he said, "and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;" which was the conduct of one that both had exceeding confidence in them, and told them every thing truly.

For the wisdom of God flourisheth not by these things, that is the study and care of earthly thoughts, but all its meditation is upon spiritual things, and its motions and thoughts are above the world, even as the Apostle himself testified concerning himself, "I am a fool to the wisdom of the world, but by my knowledge I possess the wisdom which is above the world."

Since the false apostles prided themselves on not being unskilled, he shows that he does not shun such lack of skill, but even considers it an honor. And he does not say: if I am unskilled, then the other apostles are the same—so as not to appear to condemn them; instead he demeans the very matter of worldly wisdom, as he also showed in the first epistle that it is not only useless but even harmful to the glory of the Cross. So, I am rude in speech, but not in knowledge. By this he hints to them that the more they boast of eloquence, the more they are deprived of the knowledge of God and remain unskilled in this matter.

Not like the false apostles, who are one thing in reality but appear to be another; rather in all that we do and say, we are known to you. There is in us no duplicity or hypocrisy, as in those who only cover themselves with a mask of piety but in everything act incomparably worse.

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). But this should be noted, namely, that the false apostles, seeking their own glory and pursuing gain, tried to attract people by ornate and subtle and exquisite words, trying only to stroke their ears gently. But the Apostle, because he was not seeking his own advantage but only the spread and growth of the faith, proposed the word of faith in such a way that all could understand, adjusting himself to the condition and capacity of his hearers. Hence, because they were not capable of lofty doctrine in the beginning, he proposed the faith to them not in subtle terms but in a way they could understand, namely, plainly and clearly. That is why they said he was rude in speech: "Not with eloquent wisdom, lest the cross of Christ be emptied of its power" (1 Cor. 1:17). On this account the Apostle says: although I be rude in speech, as it seems to you, this was not due to a lack of knowledge but for your sake by way of dispensing it, because I "could not address you as spiritual men, but as men of the flesh, as babes in Christ" (1 Cor. 3:1). Or according to the letter, it must be said that the Apostle stuttered, and on this account the false apostles ridiculed him. Therefore he says: for even if I am unskilled in speaking, i.e., have a speech impediment, I am not in knowledge: "I am slow of speech and of tongue" (Ex. 4:10).

But the fact that I did no less than the great apostles is evident from the things I have done for you; hence, he says: in every way we have made this plain to you in all things, who have experienced what I have done: "You are the seal of my apostleship in the Lord" (1 Cor. 9:2); "The signs of a true apostle were performed among you in all patience, with signs and wonders and mighty works" (2 Cor. 12:12).

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.

"Or did I commit a sin in abasing myself that ye might be exalted?" What he says is this; "I lived in straitness;" for this is the force of "abasing myself." "Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?" And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. "Do ye then lay it to my charge that I abased myself? But thereby ye were exalted." For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, "this too was for your sakes."

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. And since they slandered him, saying that in person he appears humble, but in absence he boasts, now, as though defending himself against this, he strikes at them, saying: though I was abased, it was so that you might be exalted through this.

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). He shows the past fact in two ways: first in general, and second in particular (v. 7b).

He says therefore: I am correct in saying that I have done no less than the others, unless you think I did less and acted wrongly, because I lessened my authority in not accepting payments from you. But if this were so, I would have done evil. Therefore he shows that it is not evil, and this is what he says: Did I commit a sin in abasing myself and lessening my authority? As if to say: No: "The greater you are, humble yourself in all things, and you will find grace in the sight of God" (Sir. 3:20, Vulgate); "For though I am free from all men, I have made myself a slave to all, that I might win the more" (1 Cor. 9:19); "Whoever humbles himself like this child, he is the greatest in the kingdom of heaven" (Matt. 18:4). The reason for humbling myself is not for my own gain but for your improvement; hence he says: so that you might be exalted, i.e., be strengthened in faith. But the Corinthians were very covetous, and if he had accepted payment from the very beginning, they might perhaps have left the faith. Likewise, the false prophets preached for monetary profit. Therefore, in order that the Corinthians receive the Apostle, and the false prophets remove the occasion for profit, the Apostle preached for free and without subsidy.

Then he explains in detail what he had said in general. In regard to this he does two things. First, he shows how he preached to them without charge during his first visit with them; secondly, he shows that he did the same during the long stay he made with them (v. 9).

In regard to the first he does two things. First, he mentions the humiliation, saying: in this did I humble myself, because I preached God's gospel without cost to you, i.e., without charge; but not for a reward, because this is not praiseworthy. For although all could take personal payments from those to whom they preached the word of God, yet no one should preach for the reward or the payment.

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.

"I robbed other churches, taking wages of them that I might minister unto you." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, "I took from others." And he did not say "took," but "robbed," that is, "I stripped them, and made them poor." And what surely is greater, that it was not for superfluities, but for his necessities, for when he says "wages," he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.

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. He means the Macedonians: being extremely poor, they still supported him, though he was a burden to them, even though he did not need anything superfluous, but needed only what was necessary. I received support, but not from you; this indeed constitutes the greatest accusation, all the more so because all this was for serving you; for while preaching to you and doing your work, I was fed by others.

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. For if it is taken from others for serving them, it is much more lawful for him to take from them. From this it is apparent that a papal legate visiting one part of his jurisdiction can accept stipends, and that the Pope can take subsidies from various parts of the world to relieve the needs of some country. The reason is that the Church is as one body. But we see in a natural body that, when strength is failing in one member, nature administers humors and strength by taking from other members.

Paul accepted contributions from the Macedonians because they corrected their faults. But he refused anything from the Corinthians because they were less ready to correct theirs.

"And when I was present with you, and was in want, I was not a burden on any man." For he did not say, "ye did not give to me," but, "I did not take," for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, "what matter then, if you had [enough]?" he added, "and was in want." "I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of alms-giving; "For the measure of my want," he says, "the brethren which came from Macedonia supplied." Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity.

Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." "For this reason," he says, "I was not a burden; not because I had no confidence in you." And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying, "And in every thing I kept myself from being burdensome, and so will I keep myself." "For think not," says he, "that I say these things that I may receive." Now the words "so will I keep myself," are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving aught from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself." He says this in his former Epistle also, "I write not this that it may be so done unto me; for it were good for me rather to die, than that any man should make my glorying void." And here again, "I have kept myself from being burdensome unto you, and so will I keep myself."

This is the greatest condemnation of the Corinthians imaginable. For while he was benefiting them, Paul was being funded by others elsewhere.

A threefold accusation: first, that while being with you and serving you, suffering need, I did not gain your respect, for you not only did not send me anything, as the Macedonians did, but even when I was with you, you did not support me. The expression "I was not a burden to anyone" means: I was not burdensome to anyone. By this he shows that they help hesitantly and feebly. Some, however, take the word "I was not a burden" (ου κατενάρκησα) to mean: I was not negligent, I was not careless in 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 grow weak in endurance, having trained myself in it.

He arouses jealousy in them in order to further encourage them toward charity, so that, having been surpassed by the Macedonians in providing him with support, they would not also be surpassed by them in almsgiving. By saying "lack," he shows that he received nothing beyond what was necessary; and it was the Philippians who provided him with support.

He shows that they considered it a burden to supply him with food. Well said – "I will endeavor," so that you do not think, he says, that I said this with the intention of receiving from you afterwards. But also "I have endeavored and will endeavor not to be a burden to you" – this is a strong rebuke to them; although he has not yet completely lost hope in them, he absolutely does not intend to receive anything from them.

Having shown that when he first preached to them during his first visit, he preached to them without charge, he now shows that not even during his long stay among them did he accept any payments from them. First, he shows this; secondly, he answers a tacit question (v. 9b).

He says therefore: I took no payments from you not only when I first came to you, but also when I was with you for some time and was in want, in order to show that he did not forego the payments, because he was rich: I did not burden any one by taking anything from anyone. This reveals the cause why he forewent it, namely, because the Corinthians in their innate avarice considered it a burden to minister to him: "We have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ" (1 Cor. 9:12).

But they could ask: Where did you get what you needed? So he answers: from the other churches. Therefore I took nothing, because my need was supplied from the wage I earned by working at night with Aquila and Priscilla, for he practiced the tentmaker's art, from which he furnished his necessities: "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Ac. 20:34). Therefore, that which was lacking you did not give, but my needs were supplied by the brethren who came from Macedonia, namely, the Philippians, who were very generous; for which the Apostle commended them in the epistle to the Philippians (4:15): "No church entered into partnership with me in giving and receiving except you only." But the Corinthians were avaricious.

Then when he says, So I refrained, he shows how he plans to act toward them in this matter in the future, saying that he does not want to be a burden to them. In regard to this he does two things. First, he gives his general reason; secondly, he confirms it (v. 10).

He says therefore: not only have I preached the Gospel to you without charge and was a burden to no one, so I refrained and will refrain from burdening you in any way; and so I will keep myself, not rebuking you sharply or correcting you severely or accepting anything: "I coveted no one's silver or gold or apparel" (Ac. 20:33); "I have not taken one ass from them, and I have not harmed one of them" (Num. 16:15); and Samuel says: "Testify against me before the Lord and before his anointed. Whose ox have I taken? Or whose ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or from whose hand have I taken a bribe to blind my eyes with it?" (1 Sam. 12:3).

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.

"As the truth of Christ is in me." "Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for," saith he, "as the truth is in me, No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge." And as he there calls it "reward," so doth he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. "For, what, if even ye would give?" saith he, "Yet I do not accept it." And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. "Ye stop not with your giving this my freedom of speech." But he said not, "ye stop not," which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. "For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness." Lest therefore they should so reason and be dejected, see how he corrects this.

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. To preach the Gospel without charge was glory for him, because for the sake of Christ he was ready to go beyond the limits appointed by Christ. The expression "shall not be stopped" (rendered in the Russian Bible as "shall not be taken away") is a metaphor borrowed from flowing rivers: thus, when the fame about him had flowed everywhere, he says: this good and glorious stream shall not be stopped by the fact that from this time forward I begin to receive something. And the expression "in the regions of Achaia" shows his indignation. For if this is a boast, then it ought to have been maintained everywhere; but if it is maintained only in the specified regions, then it is evident that those people to whom this was written do not possess sound judgment, like the rest.

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). Or this can be taken as an oath, as if to say: God, who is truth, and who is in me searching my heart is my witness that I will keep myself so: "For God is my witness, whom I serve with my spirit in the gospel of his Son" (Rom. 1:9).

Secondly, from the fact that he does not intend to lessen his glory, but to increase it. For the Apostle attributed to himself before Christ as his great glory that he alone of all the apostles preached to the Corinthians without payment; hence he says: I will not burden anyone; this boast of mine shall not be silenced, i.e., lessened, namely, that I preached to you free and that I refrained from what is lawful for your salvation which is Christ's glory, because he is glorified in me by this, or because I particularly have this glory with Christ. This would have been broken off in the regions of Achaia, where Corinth was the metropolis, if he had taken anything from them, because they were avaricious: "For I would rather die than have any one deprive me of my ground for boasting" (1 Cor. 9:15).

Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.

"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

Intending to explain the reason why he did not take from them, namely, because of the appearance of false apostles, he thereby undermines the Corinthians' suspicion: you do not take, as it seems, out of hatred toward us. Therefore he also says: I love you more and do not wish to offend you, because you are easily led astray. But he does not say this so clearly, so as not to shame their weakness, and turns his speech to another reason.

Then when he says, And why?, he presents the cause why he did not take payment from them. First, he excludes the false cause; secondly, he gives the true one (v. 12).

In regard to the first it should be noted that the false apostles charged the Apostle with not taking payment from the Corinthians, because he did not love them and because he did not intend to help and serve them. He says therefore: Why do I do this? Because I do not love you?, i.e., is it from any hatred I bear towards you, as the false apostles claim? God knows that I love you and that I do not do this out of hatred: "Yes, Lord; you know that I love you" (Jn. 21:15).

"That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we." For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, "wherein they have well done," but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do.

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 he did not say: "that in what they do they may be found more just," but: "in what they boast of," which is an obvious sign of boasting. So the apostle, understanding this, made it a rule for himself to take nothing from them, even when he was in need of something — in order to repel their attack and give no occasion for reproach against himself. Although this could not be a matter of reproach, since it was in accordance with the law of Christ; but since the Corinthians, out of weakness, were still scandalized, he guarded himself against this. And finally, the false apostles, being inferior to the true apostles in everything else, had no advantage in this either: one may say that they would have been inferior to them even if they had not taken, since they were rich, while Paul did not take though suffering need, and that they did not act justly but were being hypocritical, whereas the apostle acted justly.

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).

In regard to the first it should be noted that the false apostles, as has been stated, were seeking their own profit and glory; therefore, in order to be held in reverence, they tried to follow the example of the Apostle outwardly or even excel him, if they could. Therefore the Apostle says: if you wish to imitate me, let them imitate me in taking nothing. And because he knew that the false apostles preached in order to take and, consequently, would not preach if their gain ceased, he says: And what I do I will continue to do, and what I shall do is not out of hatred, but in order to undermine the claim of those, namely, the false apostles, who desire from my example to have an occasion for taking what is yours. For he knew, according to Ambrose, that they would not preach very willingly, if they received nothing; whereas on the contrary it is stated: "Give instruction to a wise man, and he will be still wiser; teach a righteous man and he will increase in learning" (Prov. 9:9). And this that they may be found, that is, the false apostles, on the same terms as we, namely, not receiving money, even as we do not receive it. Indeed they glory in the fact that they imitate us; and I am unwilling, if they would imitate me completely, that they would receive: "I wish that all were as I myself am" (1 Cor. 7:7), namely, not receiving.

That in their boasted mission they work on the same terms as we do. This is read in three ways. In one way thus: that they may be found to be such as we, not receiving, even as we do not receive; wherein, namely, in being such as we, they may glory, for they strive to be like the apostles. In a second way thus: that in that wherein they glory, namely, in receiving, because this is all they sought, they may be found even as we, i.e., similar to us, namely, by ceasing and desisting from receiving, that they may be like us. In the third way thus: that in that wherein they glory, namely, in not receiving, for they claim they receive nothing, they may be found even as we, i.e., not better than we, namely, lest they be able to prefer themselves to us in this.

But when we went forth among the Gentiles to preach the word of life, then the devil wrought in the people to send after us false apostles to the corrupting of the word; and they sent forth one Cleobius, and joined him with Simon, and these became disciples to one Dositheus, whom they despising, put him down from the principality. Afterwards also others were the authors of absurd doctrines: Cerinthus, and Marcus, and Menander, and Basilides, and Saturnilus. Of these some own the doctrine of many gods, some only of three, but contrary to each other, without beginning, and ever with one another, and some of an infinite number of them, and those unknown ones also. And some reject marriage; and their doctrine is, that it is not the appointment of God; and others abhor some kinds of food: some are impudent in uncleanness, such as those who are falsely called Nicolaitans...

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. For the original teachers of their doctrines do not allow one to do the same as they are now doing. They ought not, therefore, to take as a covering cloak the name of Christ and, by living lewder lives than the most uncontrolled heathen, bring blasphemy upon his name. "For such people are false apostles, deceitful workers" as far as the words "whose end shall be like their works."

What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" 'Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' saith one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:" in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him." But at present he accuses them on another account, saying, "fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing.

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. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent." Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before men." For this is comely, that God be glorified in us in all things.

when he designates "false apostles, deceitful workers transforming themselves" into likenesses of himself, of course by their hypocrisy, he charges them with the guilt of disorderly conversation, rather than of false doctrine. The contrariety, therefore, was one of conduct, not of gods. If "Satan himself, too, is transformed into an angel of light," such an assertion must not be used to the prejudice of the Creator. The Creator is not an angel, but God. Into a god of light, and not an angel of light, must Satan then have been said to be transformed, if he did not mean to call him "the angel," which both we and Marcion know him to be.

What are you saying? Those who preach Christ, who do not introduce a different Gospel, as he said above, have now become false apostles? Yes, he says, for this very reason; for, being hypocritical in this, they secretly introduce impious dogmas. And "evil workers," because they only appear to be building up, but in reality they uproot what had been planted, and, having only the outward appearance of apostles, are truly wolves in sheep's clothing.

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. In the third way thus: so they glory in not receiving in order to seem like us.

Having stated the true cause, he proves it by saying: For such men are false apostles, deceitful workmen. In regard to this he does three things. First he states the cause; secondly, he proves it (v. 14); thirdly, he shows the difference between false and true apostles (v. 15).

He says therefore: I am right in saying that I do this in order to cut off from them the occasion, for such men are false apostles, deceitful workmen, namely, false: "Look out for the dogs, look out for the evil-workers" (Phil. 3:2). Deceitful, i.e., shrewd, foxy, deceiving others under the guise of religion: "Your prophets have been like foxes among ruins, O Israel" (Ez. 13:4); "Catch us the foxes, the little foxes, that spoil the vineyards" (S. of S. 2:15); "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (Matt. 7:15). And this is what he says: disguising themselves as apostles of Christ, i.e., bearing the outward signs of good apostles: "Holding the form of religion but denying the power of it" (2 Tim. 3:5).

These illusions are apparitions of that spirit who seeks to ensnare unhappy souls in the deceptive rites of a multitude of false gods and to turn them aside from the true worship of the true God, by whom alone they can be purified and healed.

So powerful is the attraction of the virtue of purity that practically every human being is pleased to hear it praised, and no one is so sunk in depravity as to have lost all sense of decency. Hence, unless the malignity of the demons somewhere "transforms itself into an angel of light," as we read in our Scripture, it cannot carry out its business of deception.

Satan sometimes transforms himself into an angel of light in order to test those who need testing or to deceive those who deserve deception. Nothing but the great mercy of God can save a man from mistaking bad demons for good angels and false friends for true ones and from suffering the full damages of this diabolical deception which is all the more deadly in that it is wily beyond words.

As for the power of darkness, what is it but the power of the devil and his angels, who, after being angels of light, did not use their free will to stand in the truth but by falling from it became darkness? I am not teaching you this; I am advising you to call to mind what you know. So, the human race became subject to this power of darkness by the fall of the first man who was induced by that power to commit sin, and in him we have all fallen.

You had received a good spirit; but you do not use it well. I fear that in place of this one you may receive another, who under the appearance of good may trip you up; and you who began by the spirit may be brought to completion by the flesh. Or do you not know that the angel of Satan often disguises himself as an angel of light? God is Wisdom, and he wills to be loved not only sweetly but also wisely.

It will be exposed, in an aggravated degree, to that temptation which the Devil spares none of us at any time — the temptation of claiming for our favourite opinions that kind and degree of certainty and authority which really belongs only to our Faith... The demon inherent in every party is at all times ready enough to disguise himself as the Holy Ghost; the formation of a Christian Party means handing over to him the most efficient make-up we can find. And when once the disguise has succeeded, his commands will presently be taken to abrogate all moral laws and to justify whatever the unbelieving allies of the 'Christian' Party wish to do.

Long before [the Christian movement] became as important as that the real opposition would have begun, and to be on the Christian side would be costing a man (at the least) his career. But remember, in England the opposition will quite likely be called Christianity (or Christo-democracy, or British Christianity, or something of that kind).

No doubt you have often practised transforming yourself into an angel of light as a parade-ground exercise. Now is the time to do it in the face of the Enemy. The World and the Flesh have failed us; a third Power remains. And success of this third kind is the most glorious of all. A spoiled saint, a Pharisee, an inquisitor, or a magician, makes better sport in Hell than a mere common tyrant or debauchee.

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. And if he prophesies what is angelical, and of the light, then he prophesies what is beneficial when he is transformed according to the likeness of the operation, though he be different with respect to the matter of apostasy. For how could he deceive any one, without drawing the lover of knowledge into fellowship, and so drawing him afterwards into falsehood? Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

Philosophy is not then false, though the thief and the liar speak truth, through a transformation of operation. Nor is sentence of condemnation to be pronounced ignorantly against what is said, on account of him who says it (which also is to be kept in view, in the case of those who are now alleged to prophesy); but what is said must be looked at, to see if it keep by the truth.

He invented heresies and schisms to undermine faith, pervert truth and break unity. Unable to keep us in the dark ways of former error, he draws us into a new maze of deceit. He snatches men away from the church itself and, just when they think they have drawn near to the light and escaped the night of the world, he plunges them unawares into a new darkness. Though they do not stand by the gospel and discipline and law of Christ, they call themselves Christians. Though they are walking in darkness, they think they are in the light, through the deceitful flattery of the adversary who, as the apostle said, transforms himself into an angel of light and adorns his ministers as ministers of righteousness. They call night day, death salvation, despair hope, perfidy faith, antichrist Christ, cunningly to frustrate truth by their lying show of truth. That is what happens, my brothers, when we do not return to the fount of truth, when we are not looking to the head and keeping the doctrine taught from heaven.

Evil apes respectability, and tares do their best to look like wheat, but however close a similarity to wheat they have in appearance their taste completely undeceives the discerning. Even the devil "transforms himself into an angel of light," not meaning to ascend again to his former place (for he possesses a heart as hard as an anvil and has no intention of repenting ever) but to snare those who are living the angelic life in blinding darkness and infest them with a condition of faithlessness. There are many wolves going about "in sheep's clothing," but though they wear the coats of sheep, they possess nonetheless both talons and teeth. They wrap themselves in the gentle creature's hide and with this disguise deceive the innocent only to inject with their teeth the deadly poison of their irreligion. We therefore need the grace of God, a sober mind and watchful eyes, so as not to eat tares for wheat and come to harm for not knowing better; so as not to mistake the wolf for a sheep and be ravaged; and so as not to take the death-dealing devil for a good angel and be devoured.

"And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?"

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is "an angel of light?" That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil hath deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison.

And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light"

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. If your son, whom you have trained and nourished with all care, and brought to man's estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?" Then Aquila answered: "It is manifest to all that it would be wicked." Then Peter said: "If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is our Father and our Maker, and to pass over to another?" "God forbid." said Aquila. Then said Peter: "How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abandoned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has befallen, and with tribulation, may enjoy heavenly gifts and immortal dignities in His kingdom. But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this."

Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect. of the woman's veil he says, "Does not even Nature teach you? " -as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature.

But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.

God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect.

The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene an angel of deceit, "transformed into an angel of light," by whose miracles and illusions Apelles was led (when) he introduced his new heresy.

If "Satan himself, too, is transformed into an angel of light," such an assertion must not be used to the prejudice of the Creator.

But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," loses his own proper character.

For, since their teacher (Satan) ventures upon everything, it is nothing surprising that they also imitate him. "An angel of light" – he 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 himself into such an angel, but does not become one. So also the false apostles have only the appearance of apostles, but not the actual power. Let us learn from this, then, that doing anything for show (out of vainglory) is characteristic especially of the devil.

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. Therefore it is no strange or great thing if his servants also disguise themselves as servants of righteousness, i.e., pretend to be just: "Like the magistrate of the people, so are his officials" (Sir. 10:2).

But it should be noted that Satan sometimes transfigures himself so that he can be seen, as by St. Martin, in order to deceive men. But for this the discerning of spirits, which God conferred in a special way on St. Antony, is necessary and sufficient. One is able to know that it is Satan by the fact that a good angel urges one to good works from the very beginning and continues to do so, but a bad angel pretends good things in the beginning, but later, in order to fulfil his desire and accomplish what he intends, namely, to deceive, he induces and instigates to evil: "Beloved, do not believe every spirit, but test the spirits to see whether they are of God" (1 Jn. 4:1). According to Joshua (5:13), when he saw an angel in the field, he said: "Are you for us, or for our adversaries?" Another sign is that a good angel, even though he causes one to be fearful in the beginning, immediately comforts and consoles, as he did Zechariah: "Do not be afraid, Zechariah" (Lk. 1:13), and the Blessed Virgin: "Do not be afraid, Mary" (Lk. 1:30). But an evil angel stupefies and leaves one desolate, in order the more easily to deceive and persuade him. But sometimes he transforms himself but cannot be seen; and this when he makes things, which are in themselves evil, appear good by perverting a man's senses and inflaming concupiscence: "There is a way which seems right to a man, but its end is the way to death" (Prov. 14:12). This is the way he deceived a certain monk, who had resolved never to leave his cell. But the devil suggested to him that it would be good to go to Church and receive the body of Christ. Consenting to this suggestion, he broke his resolve by going to the Church. Later, recognizing that it was the devil, the monk congratulated himself for not being deceived, because he had left for a good purpose. Later on, he suggested to him that his father had died and left many riches to be distributed among the poor, and that he should go to the city. When he went there, he never returned and died in sin. Hence, it is very difficult for a person to be too careful, but one should have recourse to divine help: "Who can open the doors of his face? Round about his teeth is terror" (Job 41:14). As if to say: no one but God.

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

It is the devil's custom to imitate the things of God. He sets up false prophets to oppose the true ones and assumes the form of an angel in order to deceive men.

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). Furthermore, the good will receive good things and the evil, evil things: "For we must all appear before the judgment seat of Christ" (2 Cor. 5:10).

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.

"Again I say." For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,'

"Let no man think me foolish." For this was what they did-boasted without a reason.-But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression.

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. However, if you do not agree with me and consider me completely foolish, even though I boast out of necessity, I do not avoid this. So receive me as a fool, "that I too," that is, like them, "may boast," but even then "a little."

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. Hence, in this reason he proceeds on the supposition that he is foolish. In this part he does two things. First he makes his request; secondly, he gives the reason for what he said (v. 17).

In his request he does two things. First, he asks that they not consider him foolish, which pertains to the previous reason; hence he says, I repeat it, since my zeal is reasonable and I am acting reasonably in commending myself, let no one think me foolish. Secondly, he asks that, granted that he is acting foolishly, they should nevertheless put up with him, which pertains to the present reason. Therefore he says, but even if you do, i.e., if I am not reasonable in commending myself and on that account you want to regard me as foolish, nevertheless, accept, i.e., bear with me as a fool. He says, as, because although they may regard him as foolish, in this matter he is not really foolish. Accept me, I say, as a fool so that I too may boast a little. He says, a little, because further on he will commend himself on the glory which is according to the flesh, which is very little: "Man, who is a maggot, and the son of man, who is a worm!" (Job 25:6); "How can he who is dust and ashes be proud?" (Sir. 10:9).

God does not approve of boasting, so this mode of speaking does not come from him. But the content of what he is saying is still true.

"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying."

Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness," but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means.

Jesus said that when we have done all, we should confess that we are no more than unprofitable servants. This is why Paul says here that he is not speaking with the Lord's authority.

What I say, he says, is not according to the Lord, that is, these words, but the purpose of these words is entirely in the Lord. And he did not say: in foolishness, but: "as if in foolishness." For to appear, and not actually to be in foolishness — that is my boast. And lest you think that he everywhere speaks as a fool and not according to the Lord, he says: "what I shall say," and not my other words.

Then when he says, What I am saying, he assigns the reason for what he had said. But he had said three things, for which he wishes to give a reason. First, for the fact that he supposed it was foolish to commend himself; secondly, why he wishes to glory (v. 18); thirdly, that they should bear with him (v. 19).

He says therefore: the reason why you should take me who am foolish is because what I am saying in this boastful confidence, i.e., in this commendation according to the flesh, which is desired by some, as if they ought to subsist by it, I say not with the Lord's authority, but as a fool. He speaks hypothetically, as if to say: if I were not reasonable in commending myself, then what I am saying for my commendation would not be with the Lord's authority, i.e., according to the notion of divine wisdom; and then you would be right in not taking me as speaking according to God, but foolishly: "For it is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor. 10:18); "Let another praise you, and not your own mouth; a stranger, and not your own lips" (Prov. 27:2).

Paul is saying this because some Jewish believers were claiming superiority as children of Israel. To glorify oneself according to the flesh is to claim nobility of the flesh. The Jews claimed this because they are the children of Abraham, who believed in God. Commentary on Paul's Epistles.

"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. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirous of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do.

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.

That is – by external merits, noble birth, by the fact that they are circumcised and their ancestors are Jews. For this is what he calls boasting "not in the Lord"; for what is the benefit of being a Jew? Therefore, I do not consider this a virtue, but since they, he says, boast of this, I too am compelled to resort to this comparison.

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. Therefore, the Apostle says: granted that it is foolish for me to glory according to the flesh, yet because many, namely the false apostles, glory according to the flesh, I too will even glory according to the flesh: "Answer a fool according to his folly, lest he be wise in his own eyes" (Prov. 26:5).

But on the other hand, Seneca says: "The greatest of evils is to live by the example of evil men"; "You shall not follow a multitude to do evil" (Ex. 23:2). Therefore, the Apostle should not glory according to the flesh on the ground that the false apostles glory. I answer that although both are glorying about the same thing, the intention and end are not the same, because the false apostles commended themselves for their own glory and to acquire authority and gain; but the Apostle glories in order that the word of God preached by him might have greater authority and weight and bear fruit for Christ.

Paul gives the name of fools to those who prided themselves in the circumcision of the flesh. It was because these people were accepted by the Corinthians that Paul wants them to recognize that he too can boast of this. But he does not glorify himself as a result. On the contrary, he points out that such boasting is foolish and worldly.

"For ye bear with the foolish gladly." 'So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added,

"Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise; and they too may perchance become wise.

You, he says, compel me to say this; for if you had not received them and I had not seen from this that you had fallen into error, I would not have come to this. By foolish he means those who boast in fleshly things. For if boasting in spiritual things is a sign of folly, how much more so boasting in things that do not exist. The words "sensible people" seem flattering, yet they contain the highest degree of censure, because, possessing knowledge, he says, you err; for if you were foolish, you would be worthy of indulgence.

Then he tells why they should bear with him, saying: you gladly bear with fools, being wise yourselves. First, he gives this reason, namely, that they should bear with him. For they could say: Why should we bear with you, if you are foolish? And the Apostle says that the reason is this: since you yourselves are wise in your own eyes and in your reputation, you gladly bear with, i.e., are wont to bear with, fools, namely, the false apostles.

Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.

"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 freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying,

"If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'

"If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them...

"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! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

Look, he exposes the Corinthians in what servility and extreme submission to the false apostles.

Do you see that he presents them as fleecing others? For this is what is expressed by the word "devours." Thus, what he said above as well: "wherein they glory," he said well; since, pretending not to take anything, they only boasted, but were not actually such in reality.

That is, those who subjugate you and exalt themselves over you; for even as masters they were not gentle, but burdensome and oppressive.

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. As if to say: through Christ you were freed from the bondage of the Law, which is in fear, and were raised to the freedom of the sons of God, which is charity: "So, brethren, we are not children of the slave but of the free woman" (Gal. 4:31). And yet you suffer the false apostles, who take such liberty from you and reduce you to the slavery of the Law, because they compel you to observe the ceremonies of the Law: "Do not submit again to a yoke of slavery" (Gal. 5:1). With greater reason, then, should you bear with me, who want to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the Law. The second is a very heavy burden, because the false apostles live sumptuously on your goods, but we do not: "I do not mean that others should be eased and you burdened" (2 Cor. 8:13). Therefore he says: or preys upon you: "Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment" (Matt. 23:14). The third oppression is depredation and despoilation, because they literally took everything from them with soft words and under the pretext of piety; as to this he says, or take advantage of you, i.e., smoothly deceive you by taking your property: "By fair and flattering words they deceive the hearts of the simple-minded" (Rom. 16:18). The fourth oppression is their excessive vaunting of themselves over them along with contempt for the Corinthians; therefore he says: or puts on airs by conducting himself in a conceited manner: "Do not exalt yourself through your soul's counsel, lest your soul be torn in pieces like a bull" (Sir. 6:2). The fifth oppression is verbal abuse; for the false apostles not only oppressed them in these ways but added reproaches by saying insulting things to them and especially about their low estate. For because they were Jews and worshippers of the one true God, they called themselves noble and the Corinthians ignoble, because they were not of the seed of Abraham or circumcised, but descended from idolaters; as to this he says, or strikes you in the face, i.e., insults you publicly and says harmful things.

"I speak by way of disparagement," for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.

"As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

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 flesh, I will glory also;" and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity.

Here is the highest degree of humiliation of the Corinthians and the arrogance of the false apostles, for the false apostles treated them like slaves. He says this not because they were actually struck in the face, but because they suffered no less than those who are struck in the face. He said this with their haughtiness in mind; for what can be more shameful than that the false apostles, taking away their freedom, possessions, and honor, treated them like slaves?

For what reason, he says, do you endure them? As if we are weak and cannot treat you in exactly the same way? No. For we too can treat you with the same arrogance; but we do not wish this at all. Thus, he places all the blame for the audacity of the false apostles upon the servility of the Corinthians. For you, he says, through your overly slavish submission, are the cause both of their arrogance and of these words of ours.

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. Then he enumerates the things in which they boast.

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 weak, but you are strong. You are held in honor, but we in disrepute" (1 Cor. 4:10).

Having given the reasons for commending himself and the causes why they should bear with him, he now begins to commend himself. In regard to this he does two things. First, he shows himself equal to the false apostles and others who commended themselves; secondly, he prefers himself to them (v. 23b). The Apostle makes himself their equal in glory. But glory is of two kinds: one is according to the flesh and is slight and worthy of scorn; hence he says to the Philippians (3:7): "But whatever gain I had, I counted as loss for the sake of Christ"; the other is according to Christ, because "it is great glory to follow the Lord" (Sir. 23:38, Vulgate), and this should be sought: "But far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal. 6:14). The Apostle therefore makes himself equal to them in regard to both glories: first, in regard to the first; secondly, in regard to the second (v. 23).

First, he shows himself equal to them in general, saying: receive me as one who is foolish, provided it is foolish, for I speak hypothetically; because whatever any one dares to boast of or to take for granted about himself and to commend himself, I can dare and commend myself on the same matters in which they commend themselves, because they have no better reason than I to commend themselves. I am speaking as a fool, i.e., I say that I am acting foolishly; yet he was acting wisely, because he was not doing this to boast, but to humiliate the false apostles: "I think that I am not in the least inferior to these superlative apostles" (2 Cor. 11:5).