2 - 4 He tells them that he is jealous (zelo) or zealous over them with a godly jealousy or the jealousy of God; he has espoused (ermosamen) or betrothed them to one husband that he might present them to Christ as a chaste or pure virgin (hagnon parastesai). "This word for virgin is first used in the New Testament of the virgin Mary (Matthew 1:23). "Espousal, to the mind of the Hebrew, to the mind of the Jew, to the mind of Paul, was equivalent to marriage. 'I have espoused you to one husband.' That is the meaning one husband, not to one fiancé--excuse me! I have espoused you to one husband, a pure virgin to Christ" (Morgan, p. 261). Paul's jealousy is of the Lord and he looks upon himself as the father or agent of the bride; the church is the bride, and Jesus is the Bridegroom. He looks at himself as the person who arranges a marriage for another. Paul does not want the false teachers to lead the church astray in to some other relationship. He has borne with them because of his affection for them. His jealousy is not the poor earthly vice, but a heavenly zeal of love. "By adding the word one Paul stresses the truth that, just as the marriage relationship is exclusive, so believers in Christ owe an exclusive loyalty to (Christ)" (Tasker, p. 145). In the Old Testament Israel was Jehovah God's chosen people and any departure from serving Him was considered spiritual adultery (Judges 2:17, 8:27; Jeremiah 3:1; Ezekiel 6:9, 16:15ff; Hosea 4:12).
As the serpent subtitly (panourgia) or in craftiness beguiled (exepatesen) or deceived Eve in the garden, Paul does not want him to capture the minds and thoughts of the Corinthians and corrupt (phthare) or pervert them as he did Eve. Satan has not changed his tactics. He approached Eve through the lust of the flesh, the lust of the eyes and the pride of life (Genesis 3:1 - 7; Matthew 4: 3 - 10: I John 2:15 - 17). Paul sees the Judaizing teachers as dangerous an enemy of this loyalty, of the Corinthians to Christ, as the serpent was in Eden.
Paul challenged the Corinthians - if someone cames preaching another (allon) or a substitute Jesus which he did not preach to them earlier, or if they received another (heteron) spirit of a different kind than the Holy Spirit, or any other (heteron) gospel of a different kind than that they had not accepted, "ye might bear well (anechesthe) or endure with him." There are two words in the Greek that are translated another - one allon means another of a same kind, and heteros means another of a different kind. Paul seems to indicate that some of the Corinthians "had a totally different religious philosophy - and inferior Jesus; a different spirit and a different gospel story...They were flirting dangerously with an illegitimate suitor after they had been betrothed to Christ" (Yeager, Volume XIII, p.488). Paul was trying to show them he was God's true apostle and the other teachers were false prophets. The allusion here is to some recent and rival teachers or the leader of the false teachers. "Christ had neither commissioned nor sent them: they had simply come, unsent and without divine authorization; and therefore they were no apostles. They had come preaching a Jesus other than Him whom Paul had preached - a 'Jesus', perhaps, who was son of man but not Son of God, crucified but not arisen, of David's royal line but not the universal and everlasting King of Glory" (Hughes, p. 377).
5, 6 "For I suppose I was not a whit behind (husterekenai) or came short of the very chiefest (huperlian) or superlative apostles." The word superlative (huperlian) has a satirical ring to it; "the super apostles" as these Judaizers set themselves up to be. Paul tells the Corinthians that he in no respect comes up shorter than any other apostle; he is just as true an apostle as any of those who followed him at Corinth. Paul's expression here is so exaggerated that it must be looked upon as an impression of irony, and his sarcasm is at its best here; he is in no wise subordinate to any of the highly touted Corinthian preachers.
Verse 6 reads, "But though I be rude (idiotes) or ignorant in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things." By "rude" Paul means one who is untrained as contrasted with a professor; the word came to have a contemptuous flavor. Paul may not have been a professional orator like Apollos; however, he says he was not an amateur in knowledge either. Paul may have learned his lesson on Mars Hill when he sought to reason with the professionals like a lawyer or an orator (Acts 17). "It would, however, be a mistake to conclude from this that Paul was necessarily a poor or clumsy speaker. While the Athenian philosophers called him a 'babbler,' yet they took him to the Aeropagus, which was either the famous forum for public speaking or, more probably, the supreme council of Athens to hear more of what he had to say" (Hughes, p. 381). See I Corinthians 2:1 - 5 where he abandoned the oratorical style. His eloquence was based upon conviction and emotion, following none of the rules of the oratorical art. Spiritual knowledge was a primary requisite of an apostle, and Paul did claim to possess this. Could he have had more prestige in Corinth had he reasoned with them like he did those on Mars Hill? Paul excelled in knowledge above most of the learned people of his day even in Corinth; however, he did not flaunt his knowledge.
7 - 12 "Have I committed an offense in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely or for nought (gratis)?" Yeager translates this verse, "Did I commit a sin by degrading myself in order that you might be uplifted, because I preached the gospel of God to you without an honorarium?" (p. 491). This verse exudes sarcasm. Would the Corinthians had more respect for Paul had he refused to preach without remuneration? Did Paul sin by not doing so? He made tents for a living rather than to burden the church. Among the Greeks no one would lower themselves to doing manual labor; they would conscript their slaves to work by the sweat of their face.
Paul wrote in verses 8 and 9, "I robbed (esulesa) or despoiled other churches, taking wages (opsonion) or ration money (Luke 3:14; I Corinthians 9:7) of them, to do you service." The word "robbed" may be a strong word and an exaggeration; it was usually used of stripping weapons off a slain foe on the battlefield, but they surely got the message. What Paul means is that others supported him to some extent while he preached the gospel on his missionary journeys. Probably all hope of the Corinthians supplying Paul's needs in other missionary efforts is now all lost. He got his rations from other churches, not from Corinth while there. "And when I was present with you, and lacked or wanted, I was chargeable (katenarkesa) or burdensome to no man; for that which was lacking (husterema) or deficient to me the brethren (probably Silas and Timothy) who came from Macedonia supplied (prosaneplerosan) or supplemented; and in all things I have kept myself from being burdensome (abare) or troublesome unto you, and so will I keep myself." The word burdensome or chargeable comes from the word narkao which is the medical term for 'narcotics' that have a numbing or torpid effect. Paul did not want to 'benumb' the Corinthians by his demand for pecuniary aid" (Robinson, p. 258). Even when illness or misfortune overtook Paul and the scanty income of his trade failed him, he would not tell them that he was starving. Verses 10 and 11 read, "As the truth of Christ is in me, no man shall stop me (phragesetai) or silence me of this boasting in the regions (klimasin) or area of Achaia." "The boasting meant is that (Paul) makes the gospel of Christ without charge. In I Corinthians 9:18 he wrote, "...When I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my right in the gospel." Paul felt himself under constraint to preach the gospel, but to preach it gratuitously was to forego a privilege of which he might boast. "Wherefore? Because I love you not? God knoweth." Paul assures the Corinthians of his deep affection, only God knows how much. Paul knows that God understands his motives.
In verse 12 we read, "But what I do, that I will do, that I may cut off occasion (aphormen) or the beach-head from them who desire occasion; that in that which they glory, they may be found even as we." These new teachers boast to the Corinthians how disinterested they are. Well, then, Paul has proved himself to be equally disinterested. The word "occasion" here is a military term; it is a place from which a military movement or attack is made. It is a base of operation or beach-head. The false teachers were claiming to have the same authority that Paul had. He says if that be true let them adopt the financial policy that Paul used. He preached to them without financial remuneration, let them do the same. "There are always some hunting for occasions to start something against preachers" (Robertson, p. 259).
13 - 15 "For such are false apostles (pseudapostoloi), deceitful (dolioi) workers, transforming (metaschematizomenoi), disguising or changing themselves into the apostles of Christ." A true apostle delivers the message of another, while false apostles care only for themselves. "(A false prophet is) a preacher who laid claim to commissions, as having been sent to preach, though the claims were false...(he) seeks to catch with a bait...they were masquerading as apostles with a commission from the Messiah. Paul is unmasking them" (Yeager, pp. 497, 498). There were some masquerading as apostles of Christ by putting on outward habiliments, posing as ministers of Christ. "And no marvel (thauma) or don't be surprised; for Satan himself is transforms (or disguises himself) into an angel of light." Herein is one of Satan' devices. One does not need to look far to know this truth about Satan (Genesis 3:1 - 7). In fact, only as a light bearer can he deceive; he does not approach any one as Satan. These false apostles were not apostles at all; they just put on an appearance of apostleship. The element of all holy natures is light (Luke 2:32; John 1:4, 5, 7, 8, 9; 8:12; Ephesians 5;8; I John 1:5, 7); on the other hand darkness is the element of evil (Luke 22:53; II Corinthians 6:14; Ephesians 5:8; 6:12). "Therefore, it is no great thing (ou mega) or nothing strange if his ministers (diakonoi) or workers also be transformed as the ministers of righteousness, whose end shall be according to their works." Evil workers will be judged, not by what they seem, but by what they are, as shown by their works. They were false shepherds, thieves and robbers.
17, 18 "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence (hupostasei) or assurance of boasting." Paul does not claim divine inspiration for that which he is about to write. With this disclaimer concerning divine inspiration on this occasion Paul implies at least that at other times, he does indeed speak at the direction of the Holy Spirit. "Paul does not wish the Lord to be held accountable for the foolish manner in which he is about to present the evidence that he is superior to his critics in Corinth...he is taking full responsibility. He is stepping outside the sphere of divine inspiration. He did this also in I Corinthians 7:6, 12. Paul felt it necessary to allow the record to be revealed" (Yeager, p. 503). "Seeing that many glory after the flesh, I will glory also." Paul is about to put his enemies in their place by showing what he has experienced as a minister of Jehovah God. The opposition has opened the door so he will go through; he is speaking as a lawyer. Gould writes, "Others have boasted, in order to vindicate their claims to apostleship as against his; and the apostle sees that its effect on the church has been such as to endanger his influence, compelling him to a distasteful action adopted by men of the world to accomplish their objects...It is a positive form of the 'not according to the Lord,' which has just been applied by the apostle to boasting as such" (p. 211).
19, 20 "For ye bear with fools gladly (edeos) or happily, seeing ye yourselves are wise." Note the sarcasm again; this verse exudes with irony. "For ye tolerate (anechesthe) or suffer it, if a man bring you into bondage (katadouloi) or enslave you, if a man devour you (katesthiei) or eat up your possessions, if a man take of you (lambanei) or accept you, if a man exalt (epiretai) or lift up himself, if a man smite you on the face." Paul is reiterating how the false teachers are most tyrannical; they impoverish and exploit the Corinthians, sometimes they are arrogant and insulting. Plummer translates this verse, "You tolerate tyranny, extortion, craftiness, arrogancy, violence and insult." (Robertson, Vol. IV, p. 260). Hughes reveals five examples of things that were happening to the Corinthians, (1) they were being brought into a state of utter bondage (see also Galatians 2:4ff; 5:1); (2) they were being swallowed up; (3) they were being taken captive and ensnared; (4) they had to stand up to the imposters; and (5) they allowed themselves to be struck in the face, either literally or figuratively" (pp. 399, 400). Paul's sarcasm continues. If the reader thinks Paul's words are harsh, he needs only to look at our Savior's warning in Matthew 23:8 - 12, Peter's admonition in I Peter 5:2, 3 and Paul's admonition to the Galatians (2:4; 4:9). .
21 "I speak as concerning reproach (atimian), disparagement or dishonor, as though we had been weak (esthenekamen) or sickly. Nevertheless, in whatever any is bold (tolmo) or daring (I speak foolishly), I am bold also." It is possible that the Corinthians reacted more favorably to Paul when he was more flamboyant rather than in his meek and humble style. If they want to play that game he can play that way too, although he admits that when he says this he is talking as a fool. Of course boasting was not natural to the Apostle Paul. He has nothing to fear from comparison with any man.
22 "Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I." Yeager says of these verses, "Here begins one of Paul's most eloquent passages. It is significant that when he is at his most dynamic oratorical best, he disclaims the worth of what he is saying by referring to it as foolishness" (p. 507). Paul had the Jewish background and claimed descendancy from Abraham, the father of the faithful. He was to the very last fibre of his being--born of unmixed Jewish ancestry, brought up in Jerusalem at the feet of Gamaliel, the most famous of Jewish rabbis, and prior to his conversion, a fanatical nationalist, who lived as a Pharisee according to the strictest of the Jewish sects; his pedigree was unimpeachable, see also Philippians 3:5f (Hughes, p. 403).
23 "Are they ministers or servants of Christ? [I speak as a fool (paraphronon) or like a madman] I am more; in labors (kopois) or weariness more abundant (perissoteros) or more frequently, in stripes (plegais) or wounds above measure (huperballontos) or countless times, in prisons (phulakais) or held in ward more frequently, in deaths often (pollakis) or frequently." "Clement of Rome says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome). And only one before II Corinthians (Philippi)" (Robertson, p. 261). Paul can far outstrip his opponents, the false apostles, the imposters, ministers not of Christ but of Satan, in trials and tribulations; note Paul's superlatives - more abundant, above measure, more frequently, and frequently. Compared to the false teachers, doubtless Paul had suffered to an extreme. He adds, parenthetically, "I am out of my mind!"
24 - 27 "Of the Jews five times received I forty stripes, save or minus one. Thrice was I beaten with rods (rhabdizein)or stricken repeatedly, once was I stoned (elithasthen) or covered with stones, thrice I suffered shipwreck (enauagesa) or experienced shipwreck, a night and a day (nuchthemeron) or a full twenty-four hours I have been in the deep (butho) or adrift at sea; in journeyings (odoiporiais) on highways often, in perils (kindunois) or dangers of waters (potamon) or floods, in perils of robbers (leston) or thieves, in perils by mine own countrymen (genous) or mine own race, in perils by the Gentiles (ethnon) or heathen, in perils in the city, in perils in the wilderness (eremia) or desert, in perils in the sea, in perils among false brethren; in weariness (kopo) or trouble and painfulness (mochtho) or travail, in watchings (agrupniais), sleepless nights or in insomnia often, in hunger and thirst, in fastings often, in cold and nakedness." The stripes to which Paul was subjected refers to Deuteronomy 25:3 which reads, "Forty stripes he may give (a wicked man), and not exceed..." The beatings with rods was a Roman method of punishment. No floggings are reported by Luke in the Acts of the Apostles. Of course Luke does not record all of Paul's experiences. In Acts 14:19 Luke does record that Paul was stoned at Lystra; in Acts 16:23 we have a record of Paul and Silas having been beaten in Philippi. Paul made no less than nine voyages (Acts 9:30 and Chapters 11 through 18), the shipwreck was not the account in Acts 27 for it had not occurred when Paul wrote II Corinthians. In Acts 9:23ff we are told that Paul was let down in a basket outside the city walls in order to escape those who wanted his life. In Acts 14:5 Paul escapes both Gentiles and Jews who would have stoned him to death. He discusses with the Romans (8:35ff) some of his troublesome experiences. I Thessalonians 2:9 and II Thessalonians 3:8 tell of Paul's labor and travail. His fastings were probably for the lack of money to buy food, so they were unplanned or involuntary fastings. Picture the aged Paul later in the Roman dungeon (II Timothy 4:9 - 18). Could the false prophets match Paul's record? Probably no one since the days of Paul has anyone suffered as he did, but God had told Ananias that Paul "must suffer for my name's sake" Acts 9:16.
28 "Beside those things that are without, that which cometh upon me daily, the care (merimna), anxiety or responsibilities of all the churches." As if suffering at the hands of the enemy and suffering natural hardships were not enough, Paul had the care of the churches on his mind (psychological trials). "The anxieties, worries and frustrations of feeling a spiritual responsibility for the development of the churches which he had founded constituted a great drain on Paul psychologically as his physical hardships did upon his body. His Christology which stood against the Gnostic perversion, found in Philippians, Philemon, Colossians and Ephesians, and First and Second Timothy and Titus which deal with ecclesiastic problems had also not yet been written. Nor did the churches have the Gospel of John" (Yeager, p. 514, 515).
29 - 31 "Who is weak (asthenei) or sickly, and I am not weak? Who is offended (skandalizetai) or embarrassed, and I am not indignant (puroumai) (puroumai) or burn not with passion? If I must needs glory, I will glory of the things which concern mine infirmities." Here is another great touch of sarcasm. These questions are rhetorical ones leading the readers to know that Paul's sufferings were far greater than the false teachers. He had very little sympathy or no sympathy at all for those who would oppose him and try to lead the Corinthians that they were the true prophets and Paul was the false prophet or teacher. If anyone could glory, Paul indicated that he could but he would not do so except in the Lord. "The God and Father of our Lord Jesus Christ, who is blessed for evermore, knoweth that I lie not." Paul calls Jehovah God as his witness that what he has written is true. Now, "Paul is about to tell them a story that sounds so incredible that he feels he must call God to witness that he is telling the truth. Luke has already told us the story in Acts 9:23 - 25" (Yeager, p. 517).
32, 33 "In Damascus the governor (ethnarkes) or ruler under Aretas, the king, kept the city of the Damascenes with a garrison (ephrourei) or guard to protect a city, desirous to apprehend me (paiasai) or lay hands on me, and through a window in a basket (sargane) or a hamper was I let down by or through the wall, and escaped (exephugon) or fled away from his hands." Imagine a Baptist preacher's ride in a braided rope basket let down from an opening in the city wall; he faced the darkness and ran for his life. Garland says, "One might wonder if Paul did not intend to evoke laughter at this picture" (p. 506). Had any of his opponents ever has as close a call as did Paul? Did Paul suffer any indignity or prestige from the episode? Was he embarrassed? Certainly not. Yeager quotes Hodge who said, "This passage (verses 27 - 33) makes even the most laborious of the modern ministers of Christ hide their faces in shame. What have they ever done or suffered to compare with what the apostle did or suffered? It is a consolation to know that Paul is now as pre-eminent in glory as he was here in suffering" (p. 520).
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