2 Corinthians

As their “father” in the faith (see 1 Cor. 4:15; 2 Cor. 6:13; 12:14), Paul feels the same divine (i.e., godlike; Ex. 20:5; 34:14; Deut. 4:24; 5:9; 6:15) jealousy that a father experiences toward his daughter. In Jewish culture it was the father’s responsibility to commit at his daughter’s betrothal that he would present her as a pure virgin at her wedding (Deut. 22:13–24; see 2 Cor. 6:14–7:1). Here the “betrothal” was the Corinthians’ conversion through Paul’s ministry, the husband is Christ, and the “wedding day” is the day of Christ’s return (see 1:14; John 14:3; Eph. 5:27; Col. 1:22; Rev. 19:6–9). Paul’s picture of the church as engaged to Christ (cf. Eph. 5:25–27; Rev. 19:7–8) carries on the OT view of Israel as betrothed to God.

As at the time of Eve’s fall in the garden (Gen. 3:1–13), the serpent’s (i.e., Satan’s; see 2 Cor. 4:4; 6:15; 11:14–15) cunning, now represented by Paul’s opponents, consists in calling into question the sufficiency of God’s provisions and the truth of his word, which is now focused in Christ (see 1:20).

The instrument of Satan’s deception is the opponents’ preaching of another Jesus (instead of the Jesus proclaimed by Paul), a different spirit (not the Holy Spirit but some false or demonic spirit), and a different gospel (rather than the gospel of salvation by faith in Christ alone). The “gospel” of Paul’s opponents may have promised everyone health and wealth but no suffering, contrary to Paul’s message and experiences noted in 4:5; 5:14–15, 18–19; etc.

Paul addressed two problems related to newly-arrived preachers, whom he called “super-apostles” (v. 5; 12:11). First, they were peddling a back-to-Moses righteousness (3:1-18; 11:13-15), setting aside “the righteousness of God” based on the death of Christ (5:21). The covenant that came through Moses was one that brought only condemnation and death (3:7,9). An error of the new preaching was that it diminished the person and work of Christ, the activity of the Spirit, and pushed the emphasis back on human achievement. Paul responded to this theological challenge by pointing to: (1) the onset of the new covenant in Christ and the Spirit (3:4-18), (2) the magnificent hope of glory in Christ (4:16–5:5), and (3) the sufficiency of Christ’s death for the forgiveness of sin (5:14–6:2).

Second, the “super-apostles” proclaimed their superiority over Paul, pointing to their own eloquence (11:5-6). They may well have claimed to have more visions and revelations (12:1). Perhaps, too, they pointed to missionary success and to greater distances traveled. But Paul defended his ministry based on his faithfulness and effectiveness in persuading unbelievers to be reconciled to God (5:11,18–6:2). He argued that his sufferings in ministry were not a sign of his inferiority but were consistent with and an extension of Christ’s sufferings at Golgotha (2:13-17; 4:7-12; 6:3-13; 11:1–12:13). He suffered as Christ suffered (though not redemptively) because he came pleading with his hearers on account of the One who became sin in their place (5:18-21). Paul’s sufferings for Christ revealed his close identification with Christ and his cross, and God’s deliverances identified him with Christ’s resurrection (1:10; 4:7-11; 12:7-10). Paul’s sufferings served as authentication of his ministry—against the triumphalism of the “super-apostles.” His catalog of missionary sufferings (as an extension of Christ’s sufferings) is a stunning and ironic subversion of the claim of “super-apostles” to superiority (11:21–12:13).

super-apostles. Paul was probably using a sarcastic title to describe the false apostles who were troubling the Corinthian church, by preaching “another Jesus” and “a different gospel” (see vv. 4, 13–15; see also 12:11). Although Paul may have been unskilled in speaking (lacking formal training in rhetoric), his knowledge of the gospel greatly surpassed that of his opponents.

Paul’s practice of self-support in Corinth, so that he preached God’s gospel … free of charge for the sake of the Corinthians (which exalted them), was a humbling experience for Paul because it entailed not only physical suffering as a result of his hard work and insufficient earnings as an itinerant craftsman, but also the cultural disdain that the upper classes had for manual laborers (see 1 Cor. 4:11–13; 9:4–18; 15:10; 2 Cor. 6:5; 11:23).

a I robbed other churches is an example of hyperbole. Paul received financial help from the Macedonian churches to preach the gospel in Corinth.

Macedonia. Northern Greece, where Philippi, Thessalonica, and Berea were located. Achaia. Southern Greece, where Corinth was located.

b–14 Paul refused to accept money from the Corinthians because it was imperative that he distinguish his ministry from that of the false apostles who labored in Corinth out of greed (cf. 2:17). They claimed to be messengers of light (i.e., truth and salvation), but they were masquerading their true origin (from Satan) and destiny (hell).

false apostles. Cf. 2 Pet. 2:1–3 and notes.

disguise themselves as servants of righteousness. Paul’s opponents, in claiming to be apostles, must also claim to be what Paul truly is, a servant (Gk. diakonos) of the new covenant, with its ministry (Gk. diakonia) of righteousness (3:6, 9; 5:21). On judgment that will correspond to one’s deeds, see 5:10; Rom. 2:6; 3:8; 1 Cor. 3:17; Gal. 6:7–9; Eph. 6:8; Phil. 3:18–19; Col. 3:23–24; 2 Tim. 4:14.

In his arrogance the fool boasts in himself, not in the Lord (see 10:17–18), for which he is condemned (see, e.g., Ps. 14:1; 53:1–2; Prov. 9:13–18). Almost like a fool, Paul is about to boast a little in his own identity to make his point (see 2 Cor. 11:21b–23). Paul recognizes that he does so not as the Lord would (lit., not “according to the Lord,” i.e., not following out a direct command from the Lord; see note on 1 Cor. 7:12–13) but as a result of the severe situation in Corinth in which many boast according to the flesh, i.e., according to a life lived devoid of the Spirit. But Paul’s “boasting” is in what the Lord has done (2 Cor. 11:21b–12:21).

a strikes you in the face. A reference to the Jewish opponents insulting the Gentile Corinthians, probably by literally striking them (cf. John 18:22; Acts 23:2). All five actions listed in 2 Cor. 11:20 are signs of an arrogant, domineering attitude on the part of these false leaders. In another statement of irony or sarcasm, Paul says that he was too “weak” to act like his opponents.

b–33 Paul’s Boast in His Service and Suffering. Although forced to boast by his opponents, and after a long justification of his doing so (vv. 1–21a), Paul finally and reluctantly boasts in his identity. In stark contrast to his opponents, however, Paul boasts at great length in his weakness as the appropriate way to glorify God’s grace and power in one’s life (v. 30; see 2:14–16a; 4:7–12; 6:3–10; 12:5–10).

b–23a Hebrews. A reference to Jewish ethnicity. Israelites. A reference to being God’s chosen people under the old covenant. offspring of Abraham. A reference to being part of the new covenant people of God as well as being a true descendant of Abraham (see Rom. 9:6–9; 11:1–6; Gal. 3:8, 16, 29). Measured by his zeal for his heritage, Paul even claims to be a better servant of Christ than his opponents (see Gal. 1:14; Phil. 3:4–6). Because he is reluctant to speak of himself in this way, Paul downplays his qualifications, saying that he is speaking as a fool (2 Cor. 11:21b) and talking like a madman (v. 23a). In spite of his reluctance, however, Paul goes on to give a summary of what he has experienced, not for his own praise but for the “upbuilding” of the Corinthians (12:19), “for the sake of the gospel” (1 Cor. 9:23), and “for the glory of God” (1 Cor. 10:31).

forty lashes less one. The Jewish punishment of 39 lashes was given by the synagogue for false teaching, blasphemy, and serious lawbreaking, all of which could have been applied to Paul’s preaching of the gospel, especially to Gentiles (Acts 9:20; 13:5, 14–43; 17:1–3, 10–21; etc.; see note on Acts 5:40). It was the most severe beating allowed by Scripture (Deut. 25:1–3).

beaten with rods. This was the Gentile punishment for disturbing the peace (Acts 16:22–23, 35–38; 22:25–29; 1 Thess. 2:2). Once, in Lystra, Paul was stoned (Acts 14:5–19), the most common form of execution in the Bible. three times I was shipwrecked. Of course, this would not include the shipwreck described in Acts 27, which occurred after Paul wrote this. Paul’s description of shipwrecks and other dangerous aspects of his journeys aligns well with other ancient travel narratives, even if Paul’s experiences were especially intense. Nautical archaeologists have identified many ancient shipwrecked boats around the Mediterranean.

And, apart from other things summarizes the other physical sufferings Paul could have listed. anxiety for all the churches. See 2:12–13.

God triumphs amid human weakness, embodying the principle of Christ’s crucifixion (1 Cor. 1:27; 2 Cor. 10:3; 12:5, 9; 13:4, 9).

Paul’s experience in Damascus shortly after encountering the risen Christ (Acts 9:8–25) took place under the Nabatean governor there during the reign of the Nabatean king Aretas IV (9 B.C.–A.D. 40). Having to flee in a basket was a striking example of Paul’s “weakness” (2 Cor. 11:30) as a result of being called to suffer for Christ’s name (see Acts 9:16).