Thomas Aquinas Commentary 2 Corinthians 11

After defending himself against the false charges made by the false apostles, the Apostle, in order to refute them and make his own testimony more honorable, now commends himself to the Corinthians. In this, he does two things. First, he gives the reason for his self-commendation; second, he makes the commendation (verse 21b). Regarding the first point, he does three things. First, he asks that they bear with his foolishness; second, he states why he must commend himself so as not to seem foolish (verse 2); third, he suggests that, even if he is foolish, they should bear with it (verse 16). Regarding this first point, he does two things. First, he mentions his desire so that his request may be easier to grant; second, he makes the request (verse 1b).

The Apostle’s desire is that the Corinthians bear with him as he commends himself; therefore, he begins with an expression of desire: I wish you would bear with me in a little foolishness. It should be noted that moral precepts deal with actions that, being particular and variable, cannot be confined to a single general rule without exceptions. Sometimes it is necessary to do something as an exception to the common rule in a specific case that arises. When something is done this way, wise people who consider the reason for it are not troubled and do not think it was done foolishly.

For example, the moral precept forbids killing, but sometimes it is necessary to kill evil men. When this is done, the wise commend it or do not think it was wicked, but the undiscerning and less wise, not considering the reason for the action, are disturbed and think it was foolish. So when the wicked are killed, fools and heretics condemn it, saying it was a wicked thing to do. Therefore, because the common law is that a man should not commend himself, as it says in Proverbs 27:2, “Let another praise you, and not your own mouth; a stranger, and not your own lips,” it could happen in some case, as an exception to this common rule, that a man commends himself and acts praiseworthily. Nevertheless, the undiscerning regard it as folly.

Since the Apostle was confronted with a case in which he should commend himself, he urges them not to attribute it to his foolishness, saying, I wish you would bear with me in a little foolishness. He says little because if he were to commend himself without cause, it would be the utmost folly. On the other hand, if he commended himself for an entirely urgent reason, then there would be no folly involved. But because he is commending himself for a reason that is not altogether urgent, since he could refute the false apostles in some other way, and because he is commending himself very much, there seems to be some folly there. That is what he means by a little foolishness, as he says elsewhere, “I have been a fool! You forced me to it” (2 Corinthians 12:11).

But even if I am foolish, you should bear with me. They should do this because followers should uphold their leaders and vice versa: “Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2); “Forbearing one another in love” (Ephesians 4:2).

Then, by saying I feel a divine jealousy, he shows the need for this commendation. In this, he does three things. First, he shows that this kind of commendation springs from zeal, to exclude foolishness. Second, he says that this zeal is not irregular, to avoid indiscretion (verse 3). Third, he rejects their excuse (verse 4). Regarding the first point, he does two things. First, he mentions the holy zeal he has for them; second, he explains the cause of this zeal, which is that his office obliged him (verse 2b).

His zeal, therefore, is holy, because I feel a divine jealousy for you; that is, I love you fervently with the jealousy of God, for God’s honor, not mine. It should be noted that jealousy, when taken to mean the same as zeal, is nothing more than a good or evil movement of the spirit regarding the state of one’s neighbor, and it implies a fervent love. Consequently, zeal is an intense love that does not permit any sharing of the beloved. If it does not permit any sharing of an evil, such as a vice or some imperfection, but wishes to have the beloved exclusively, then the zeal is good and the jealousy is good. Thus it says in 1 Corinthians 12:31, “But earnestly desire the higher gifts”; and “For a good purpose it is always good to be made much of” (Galatians 4:18); “I have been very jealous for the Lord, the God of hosts” (1 Kings 19:10); “For zeal for your house has consumed me” (Psalms 69:10).

But if it does not allow a sharing in something excellent or in some worldly prosperity, because someone wants it all for himself, then the zeal is evil and the jealousy is evil. A person is sometimes jealous for his wife, to keep her for himself. This is how the Apostle was jealous on behalf of his people, whom he saw prepared for a fall and, although betrothed to Christ, wished to be prostituted to the devil. Consequently, he would not permit Christ, the true spouse, to suffer their being shared with the devil; therefore he says, a divine jealousy. It is as if to say: Not for me but for Christ, who is the spouse: “He who has the bride is the bridegroom” (John 3:29); “I have been very jealous for the Lord, the God of hosts” (1 Kings 19:10).

Then he shows from what source the responsibility to be zealous arose, when he says: for I betrothed you to Christ to present you as a pure bride to her one husband. It is as if to say: It is proper for me to be jealous for you with the jealousy of God, because I am the groomsman of this wedding between you and Christ. That is, I effected the betrothal made by faith and charity: “I will betroth you to me in faithfulness” (Hosea 2:20). Therefore, it is my duty to protect you. So whoever converts people by faith and charity betroths them to Christ.

I have betrothed you, he says, not to many, because she who adheres to many is defiled—“You have played the harlot with many lovers” (Jeremiah 3:1)—but to one husband, Christ, who is a perfect man filled with virtues: “The Orient is his name” (Zechariah 6:12, Vulgate). Christ is called one husband because he is unique both in his manner of conception (and birth) and in the fullness of his grace: “One man among a thousand I found” (Ecclesiastes 7:28). To that one husband, he says, I have betrothed you to present you as a virgin.

Note that he passes from the plural, I have betrothed you, to the singular, to present you as a pure bride, thus showing that from all the faithful is formed one body and one Church, which should be a virgin in all its members. For in all, virginity is taken for bodily integrity and chastity for mental integrity; for sometimes a person is a virgin in body but not chaste in mind. Thus the Church shows herself a virgin when she perseveres in the faith and the sacraments without being corrupted by idolatry and unbelief: “At the head of every street you built your lofty place and prostituted your beauty” (Ezekiel 16:25). She shows herself chaste when, persevering in the sacraments and in the faith of Christ, she presents herself pure in body and in work: “That he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27).

But because the Corinthians could say, “It is not necessary for you to protect us, and your zeal is not reasonable, because we can take care of ourselves very well,” he reveals the cause of his zeal, saying, but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray and corrupted. Here it should be noted that in paradise Adam and Eve were married, but Eve was corrupted by the serpent, not with violence, but with craftiness, in that he promised something false and urged something wicked. It was false when he said, “You will be as gods” (Genesis 3:5), and “No, you will not die” (Genesis 3:4), even though they did incur guilt as a result. It was wicked when he persuaded her to transgress and ignore God’s command.

Speaking according to this likeness, the Apostle says that the Church is like Eve. The devil has sometimes persecuted the Church openly through tyrants and powerful rulers, acting then “like a roaring lion, seeking someone to devour,” as it says in 1 Peter 5:8. At other times, he molests the Church in secret through heretics who promise the truth and pretend to be good, acting then as the serpent deceived Eve with his subtlety by promising false things.

Therefore he says, I am afraid that as the serpent deceived Eve, casting her out of paradise, by his cunning with false promises—“Adam was not deceived, but the woman” (1 Timothy 2:14)—so, that is, by similar deceptions of heretics, your thoughts, or senses, will be led astray. He says your senses because just as in a natural marriage a spouse takes precautions against his bride being corrupted carnally, so in this spiritual marriage the Apostle fears that the senses of the heart will be spiritually corrupted: “Bad company ruins good morals” (1 Corinthians 15:33). These are the spiritual senses referred to in Wisdom 1:1: “Think of the Lord with uprightness”; and “Do not be children in your thinking” (1 Corinthians 14:20).

They are led astray, he continues, from what he calls a sincere and pure devotion to Christ, or the simplicity that is in Christ. That which is simple lacks composition. The false apostles, however, formed one sect combining Judaism and the Gospel, commanding that the ceremonies of the Law be observed along with the Gospel. Therefore, those who are seduced by the false apostles and observe those ceremonies along with the Gospel fall from the simplicity of Christ. This is what the Apostle feared for the Corinthians: “The integrity of the upright guides them” (Proverbs 11:3).

Having described the zeal he had for the Corinthians and proved it reasonable, the Apostle now rejects their excuse. In this regard, he does two things: first, he presents their excuse, and second, he refutes it (2 Corinthians 11:5).

Regarding the first point, it should be noted that the Corinthians might have supposed Paul was zealous for them only because he feared they would set aside his teaching for that of the false apostles. From this, they could argue that lesser goods should obviously be discarded in favor of greater ones. Therefore, they might say, "If the false apostles teach better doctrines, you should not be disturbed if we yield to them." The Apostle, therefore, presents this excuse by showing that no one is better than he is in teaching and preaching.

The Apostle preached and taught three things. First, that the Corinthians belonged to Christ: For what we preach is not ourselves, but Jesus Christ as Lord (2 Corinthians 4:5). Second, that they possessed the Spirit of Christ: Anyone who does not have the Spirit of Christ does not belong to him (Romans 8:9). Third, that they had received the Gospel of Christ: For I am not ashamed of the gospel: it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek (Romans 1:16).

If, therefore, the false apostles were to preach and teach you something better, you would be right and your actions excusable; but they do not do this. This is what Paul means when he says: For if someone comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough (2 Corinthians 11:4).

It is as if Paul is saying: I fear that a false apostle might come to you, not having been sent, but on his own authority, like a thief and a robber. As Scripture says, All who came before me are thieves and robbers (John 10:8); I did not send the prophets, yet they ran (Jeremiah 23:21); and, And how can men preach unless they are sent? (Romans 10:15).

If, I say, such a preacher preaches to you another Christ—that is, one more excellent than the one we have preached—this is impossible, because as it says in 1 Corinthians 8:6, there is ...one Lord, Jesus Christ, through whom are all things and through whom we exist. This relates to the first point.

Or if you receive a different spirit from the one you received—that is, one better than you received from us through our ministry—this is also impossible, because as it says in 1 Corinthians 12:11, All these are inspired by one and the same Spirit, who apportions to each one individually as he wills. This relates to the second point.

Or if you accept a different gospel—that is, another teaching or doctrine—from the one you accepted from us, as he says to the Galatians, I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel (Galatians 1:6). If, I say, they did other and better things for you, then you submit to it readily enough; that is, you would be right to excuse yourselves. But because another—meaning, a better—Gospel cannot be delivered, the Apostle condemns the Galatians if they receive another Gospel: If any one is preaching to you a gospel contrary to that which you received, let him be accursed (Galatians 1:9).

Then, when he says, I think that I am not in the least inferior (2 Corinthians 11:5), he refutes this excuse. In this regard, he does two things. First, he shows that he did no less for them than the others; second, that he did more (2 Corinthians 11:7). Regarding the first point, he does three things. First, he shows that in his deeds he did nothing less than the other apostles; second, he suggests that he was not lacking the means to do this (2 Corinthians 11:6); third, he presents the evidence for both (2 Corinthians 11:6b).

Therefore, he says: you would be right to let yourselves be seduced by them if they preached something better to you, but this is not true. This is because I think that I am not in the least inferior to these superlative apostles (2 Corinthians 11:5)—that is, 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 lesser, on the grounds that they had been with Christ and Paul had not, and because the false apostles claimed to have been sent by them. Therefore, by showing himself equal to the great apostles, he corrects their error and refutes the false apostles, stating, I worked harder than any of them (1 Corinthians 15:10).

But in case they might ask him, "From where did you get the ability to do this, since you are unskilled in speaking?" he shows that his ability is due to the vastness of his knowledge, saying, even if I am unskilled in speaking, I am not in knowledge (2 Corinthians 11:6). As Peter also wrote, So also our beloved brother Paul wrote to you according to the wisdom given him (2 Peter 3:15).

It should be noted that the false apostles, seeking their own glory and pursuing financial gain, tried to attract people with ornate, subtle, and exquisite words, seeking only to please their listeners. But the Apostle, because he was not seeking his own advantage but only the spread and growth of the faith, presented the word of faith in such a way that all could understand, adjusting himself to the condition and capacity of his hearers.

Therefore, because they were not initially capable of lofty doctrine, he presented the faith to them not in subtle terms but in a way they could understand—that is, plainly and clearly. That is why they called him unskilled in speech. As he wrote elsewhere, he preached not with eloquent wisdom, lest the cross of Christ be emptied of its power (1 Corinthians 1:17). For this reason, the Apostle says: although I may be unskilled in speech, as it seems to you, this was not due to a lack of knowledge but was for your benefit, as a way of administering the truth to you, because I could not address you as spiritual men, but as men of the flesh, as babes in Christ (1 Corinthians 3:1).

Alternatively, taking the text literally, it could be said that the Apostle stuttered, and for this reason the false apostles ridiculed him. Therefore he says: for even if I am unskilled in speaking—that is, have a speech impediment—I am not in knowledge. This is similar to Moses's statement: I am slow of speech and of tongue (Exodus 4:10).

But the fact that I did no less than the great apostles is evident from the things I have done for you. Therefore, he says, in every way we have made this plain to you in all things (2 Corinthians 11:6), for you have experienced what I have done. As he also says, You are the seal of my apostleship in the Lord (1 Corinthians 9:2), and, The signs of a true apostle were performed among you in all patience, with signs and wonders and mighty works (2 Corinthians 12:12).

Then, when he says, Did I commit a sin... (2 Corinthians 11:7), he shows that he has done more than all the others, because he preached without payment. In this regard, he does two things. First, he states the fact; second, he assigns the reason for it (2 Corinthians 11:11). Regarding the first point, he does two things. First, he shows the fact concerning the past; second, concerning the future (2 Corinthians 11:9b). He shows the past fact in two ways: first in general, and second in particular (2 Corinthians 11:7b).

Therefore, he says: 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 by not accepting payments from you. But if this were so, I would have done evil. He shows, however, that it is not evil, asking, Did I commit a sin in humbling myself...? (2 Corinthians 11:7). It is as if he is saying, "No." For Scripture says, The greater you are, humble yourself in all things, and you will find grace in the sight of God (Sirach 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 Corinthians 9:19); and, Whoever humbles himself like this child, he is the greatest in the kingdom of heaven (Matthew 18:4).

The reason for humbling myself was not for my own gain but for your improvement. This is why he says, so that you might be exalted (2 Corinthians 11:7), that is, be strengthened in faith. The Corinthians were very greedy, and if he had accepted payment from the very beginning, they might have abandoned the faith. Similarly, the false prophets preached for financial gain. Therefore, so that the Corinthians would receive the Apostle and to remove any opportunity for the false prophets to profit, the Apostle preached for free and without financial support.

Then he explains in detail what he had said in general. In this regard, he does two things. First, he shows how he preached to them without charge during his first visit; second, he shows that he did the same during the long stay he made with them (2 Corinthians 11:9).

Regarding the first point, he does two things. First, he mentions the humiliation, saying: in this I humbled myself, because I preached God’s gospel without cost to you (2 Corinthians 11:7)—that is, without charge. This was not for a reward, because that is not praiseworthy. For although all apostles could receive personal payment from those to whom they preached the word of God, yet no one should preach for the sake of the reward or payment.

Second, because they could ask, "Where did you get 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 (2 Corinthians 11:8). By this, he convinces them that they cannot tell the Apostle it is unlawful for him to receive support from them. For if he may lawfully take support from other churches to serve the Corinthians, it is even more lawful for him to take support from the Corinthians themselves. 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 one body. We see this in a natural body: when one part is weak, nature provides nourishment and strength by drawing from other parts.

Having shown that he preached to them without charge during his first visit, he now shows that he did not accept any payments from them even during his long stay. First, he demonstrates this; second, he answers an unspoken question (from verse 9b).

He says, therefore, that he took no payments from them, not only when he first came, but also when he was with them for some time and was in need. This was to show that he did not forgo payments because he was rich; rather, as he says, "I did not burden anyone by taking anything from anyone."

This reveals the reason he forwent support: the Corinthians, in their innate avarice, considered it a burden to provide for him. As he says elsewhere, “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 Corinthians 9:12).

But they could ask, "Where did you get what you needed?" He answers that it was from other churches. He took nothing from the Corinthians because his need was supplied from the wages he earned by working at night with Aquila and Priscilla—for he practiced the craft of tentmaking to provide for his necessities: “You yourselves know that these hands ministered to my necessities, and to those who were with me” (Acts 20:34).

Therefore, what was lacking, you did not give. Instead, his needs were supplied by the brothers who came from Macedonia—namely, the Philippians, who were very generous. The Apostle commended them for this in his letter to the Philippians: “No church entered into partnership with me in giving and receiving except you only” (Philippians 4:15). The Corinthians, however, 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 this regard, he does two things. First, he gives his general reason; second, he confirms it (in verse 10).

He says, therefore: Just as I have preached the gospel to you without charge and was a burden to no one, so I have refrained and will continue to refrain from burdening you in any way. Thus, I will restrain myself by not rebuking you sharply, not correcting you severely, and not accepting anything from you.

In this, he echoes other scriptures. Paul himself said, “I coveted no one’s silver or gold or apparel” (Acts 20:33). Moses said, “I have not taken one ass from them, and I have not harmed one of them” (Numbers 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 Samuel 12:3).

He confirms that he will continue to act this way 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, Paul says, "As the truth of Christ is in me." It is as if he is saying that what he says is true because the truth of Christ speaks in him: “Since you desire proof that Christ is speaking in me” (2 Corinthians 13:3).

Alternatively, 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 conduct myself in this way." This is similar to another passage: “For God is my witness, whom I serve with my spirit in the gospel of his Son” (Romans 1:9).

Second, he confirms it by the fact that he does not intend to diminish his glory, but to increase it. The Apostle considered it his great glory before Christ 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."

This boast is that he preached to them free of charge and refrained from what was lawful for the sake of their salvation—an act which is to Christ’s glory, because Christ is glorified in Paul by this, or because Paul particularly shares this glory with Christ. This boast would have been silenced in the regions of Achaia, where Corinth was the main city, 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 Corinthians 9:15).

When Paul asks, "And why?" he presents the reason he did not take payment from them. First, he excludes the false reason; second, he gives the true one (in verse 12). Regarding the first point, it should be noted that the false apostles accused the Apostle of not taking payment from the Corinthians because he did not love them and did not intend to help and serve them. He says, therefore, "Why do I do this? Is it because I do not love you?" That is, is it from any hatred I have for 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” (John 21:15).

Therefore, having removed the false reason, he gives the true one: "And what I do I will continue to do." First, he states the true reason; second, he explains it (in verse 13).

Regarding the first point, it should be noted that the false apostles, as has been stated, were seeking their own profit and glory. Therefore, to be held in high regard, they tried to follow the Apostle’s example outwardly, or even excel him if they could. The Apostle’s point is this: if they wish to imitate me, let them imitate me in taking nothing.

Because he knew that the false apostles preached in order to take payment and, consequently, would not preach if their profit ceased, he says, "And what I do I will continue to do." He explains that his actions are not out of hatred, but "in order to undermine the claim of those"—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. This is in contrast to the proverb: “Give instruction to a wise man, and he will be still wiser; teach a righteous man and he will increase in learning” (Proverbs 9:9).

He does this so that these false apostles "may be found on the same terms as we are"—that is, not receiving money, just as we do not. They glory in the fact that they imitate the apostles. But Paul's desire is that if they are to imitate him, they must do so completely by not receiving payment, for he says, “I wish that all were as I myself am” (1 Corinthians 7:7), namely, not receiving payment.

The phrase "that in their boasted mission they work on the same terms as we do" can be interpreted in three ways:

1. That they may be found to be like us by not receiving payment, just as we do not. In this—that is, in being like us—they may glory, for they strive to be like the apostles.
2. That in the very thing in which they glory—namely, receiving payment, which is all they seek—they may be found to be like us by ceasing to receive it.
3. That in the very thing in which they glory—namely, not receiving payment (for they claim to receive nothing)—they may be found to be just like us and not better, so that they cannot claim superiority over us in this matter.

The subsequent phrase, "For such men are false apostles, deceitful workmen," can also be connected to the preceding argument in three corresponding ways:

1. They do not glory and strive in the way we do, for such men are false apostles, deceitful workmen.
2. And indeed, they stop receiving payment in order to be like us, for such men are false apostles, deceitful workmen.
3. So they glory in not receiving payment in order to seem like us, for such men are false apostles, deceitful workmen.

Having stated the true reason, he proves it by saying, "For such men are false apostles, deceitful workmen." In this regard, he does three things. First, he states the reason; second, he proves it (in verse 14); third, he shows the difference between false and true apostles (in verse 15).

He says, therefore: I am right to say that I do this to cut off their opportunity, for such men are false apostles, deceitful workmen. They are false, as it is written, “Look out for the dogs, look out for the evil-workers” (Philippians 3:2).

They are also deceitful workmen—that is, shrewd and sly, deceiving others under the guise of religion: “Your prophets have been like foxes among ruins, O Israel” (Ezekiel 13:4); “Catch us the foxes, the little foxes, that spoil the vineyards” (Song of Solomon 2:15); “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (Matthew 7:15). This is what Paul means when he says they are "disguising themselves as apostles of Christ"—that is, they bear the outward signs of good apostles while “holding the form of religion but denying its power” (2 Timothy 3:5).

He proves this by explaining that just as true apostles are sent by God and transformed by him, their leader and instigator, Satan, disguises himself as an angel of light, showing himself to be an angel of God or sometimes Christ. Therefore, it is not strange or surprising if his servants also disguise themselves as servants of righteousness—that is, pretend to be righteous: “Like the magistrate of the people, so are his officials” .

It should be noted that Satan sometimes transforms himself into a visible form to deceive people, as he did with St. Martin. To counter this, the gift of discerning spirits, which God gave in a special way to St. Antony, is necessary and sufficient. One can 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. A bad angel, however, pretends to suggest good things at first, but later—to fulfill his desire and accomplish his goal of deception—he induces and provokes one to evil: “Beloved, do not believe every spirit, but test the spirits to see whether they are of God” (1 John 4:1). As Joshua said when he saw an angel in the field, “Are you for us, or for our adversaries?” (Joshua 5:13).

Another sign is that a good angel, even if he causes fear at first, immediately comforts and consoles, as he did with Zechariah (“Do not be afraid, Zechariah,”Luke 1:13) and the Blessed Virgin (“Do not be afraid, Mary,”Luke 1:30). But an evil angel stuns and leaves one desolate in order to more easily deceive and persuade him.

Sometimes, however, Satan transforms things without being seen. This happens when he makes things that are evil in themselves appear good by perverting a person’s senses and inflaming sinful desire: “There is a way which seems right to a man, but its end is the way to death” (Proverbs 14:12). This is how he deceived a certain monk who had resolved never to leave his cell. The devil suggested that it would be good to go to church and receive the body of Christ. Consenting to this, the monk broke his resolve by going. Later, recognizing it was the devil, the monk congratulated himself for not being deceived, because he had left for a good purpose.

Later, the devil suggested that the monk's father had died and left great riches to be distributed to 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; one must turn to God for help. As Job says, “Who can open the doors of his face? Round about his teeth is terror” (Job 41:14). This is as if to say: no one can, except God.

Then he indicates the difference between good and bad ministers, which is that their end—both that of Christ’s ministers and of Satan’s—will correspond to their deeds. The end of the good will be good, and of the evil, evil: “Their end is destruction” (Philippians 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 Corinthians 5:10).

After asking the Corinthians to bear patiently with his self-commendation, and showing that he did this out of a zeal for them that was both reasonable and well-ordered, the Apostle now presents another reason why they should put up with him, even if he is acting foolishly. In this line of reasoning, he proceeds on the assumption that he is being foolish. Here, he does two things: first, he makes his request; second, he gives the reason for what he said (2 Corinthians 11:17).

In his request, he does two things. First, he asks that they not consider him foolish, which relates to the previous reason. He says, “I repeat, since my zeal is reasonable and I am acting reasonably in commending myself, let no one think me foolish.” Second, he asks that even if he is acting foolishly, they should still put up with him, which relates to the current reason. Therefore he says, “But even if you do”—that is, if I am not being reasonable in commending myself and for that reason you want to regard me as foolish—“nevertheless, accept me,” meaning, bear with me as a fool. He says “as a fool” because, although they may regard him as foolish, he is not actually foolish in this matter. “Accept me,” he says, “as a fool, so that I too may boast a little.” He says “a little” because he will later commend himself for glory that is “according to the flesh,” which is of very little worth. 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? .

Then, when he says, “What I am saying,” he gives the reason for what he had said before. He had said three things for which he now wishes to give a reason:

1. For assuming it was foolish to commend himself.
2. For why he wishes to boast (2 Corinthians 11:18).
3. For why they should bear with him (2 Corinthians 11:19).

He says, therefore, that the reason they should accept him as a fool is this: “What I am saying in this boastful confidence”—that is, in this commendation according to the flesh, which some people desire as if they should live 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 being reasonable in commending myself, then what I am saying for my own commendation would not be with the Lord’s authority—that is, not according to the standard of divine wisdom. In that case, you would be right to regard me not as speaking according to God, but as speaking foolishly. For it is not the man who commends himself that is accepted, but the man whom the Lord commends (2 Corinthians 10:18). Let another praise you, and not your own mouth; a stranger, and not your own lips (Proverbs 27:2).

He indicates the reason he commends himself and boasts when he says, “Since many boast of worldly things [according to the flesh], I too will boast.” Here it should be noted that the false apostles, being Jews, boasted “according to the flesh,” claiming to be sons of Abraham. They hoped by this to be held in reverence and authority by the Corinthians. Therefore, the Apostle says: Granted that it is foolish for me to boast according to the flesh, yet because many—namely, the false apostles—boast according to the flesh, I too will boast according to the flesh. Answer a fool according to his folly, lest he be wise in his own eyes (Proverbs 26:5).

But on the other hand, Seneca says, “The greatest of evils is to live by the example of evil men.” And Scripture says, You shall not follow a multitude to do evil (Exodus 23:2). Therefore, the Apostle should not boast according to the flesh just because the false apostles do. I answer that although both are boasting about the same thing, their intention and goal are not the same. The false apostles commended themselves for their own glory and to acquire authority and gain. But the Apostle boasts so that the word of God he preached might have greater authority and weight, and thus bear fruit for Christ.

Then he tells them why they should bear with him, saying, “You gladly bear with fools, being wise yourselves.” He first gives this reason why they should bear with him. They could ask, “Why should we bear with you, if you are a fool?” The Apostle's reason is this: since you are wise in your own eyes and in your reputation, you “gladly bear with”—that is, you are accustomed to bearing with—fools, namely, the false apostles.

Second, he shows how they bear with the foolish by pointing out five cases of oppression imposed by the false apostles.

1. The first is the yoke of slavery. Regarding this, he says, “For you bear it if a man”—that is, the false apostles—“makes slaves of you.” It is as if he is saying: Through Christ you were freed from the bondage of the Law, which operates in fear, and were raised to the freedom of God's children, which is in love. So, brethren, we are not children of the slave but of the free woman (Galatians 4:31). And yet you tolerate the false apostles, who take this liberty from you and reduce you to the slavery of the Law by compelling you to observe its ceremonies. Do not submit again to a yoke of slavery (Galatians 5:1). With greater reason, then, you should bear with me, who wants to preserve you in the freedom of Christ, than with the false apostles, who wish to reduce you to the slavery of the Law.
2. The second is a very heavy burden, because the false apostles live lavishly on your goods, while we do not. I do not mean that others should be eased and you burdened (2 Corinthians 8:13). Therefore, he says they “prey upon [devour] 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 (Matthew 23:14).
3. The third oppression is plunder and exploitation, because they took everything from them with smooth words and under the pretext of piety. Regarding this, he says they “take advantage of you,” that is, they smoothly deceive you by taking your property. By fair and flattering words they deceive the hearts of the simple-minded (Romans 16:18).
4. The fourth oppression is their excessive arrogance and contempt for the Corinthians. Therefore, he says one “puts on airs” by behaving in a conceited manner. Do not exalt yourself through your soul’s counsel, lest your soul be torn in pieces like a bull .
5. The fifth oppression is verbal abuse. The false apostles not only oppressed them in these ways but also added insults, especially about their low social standing. Because they were Jews and worshipers of the one true God, they called themselves noble and the Corinthians common, since the Corinthians were not of the seed of Abraham or circumcised, but were descended from idolaters. Regarding this, he says one “strikes you in the face,” which means to insult you publicly and say harmful things.

I must say, to my shame, that I was too weak for these harmful things. Yet you bear with them and not with us, as if we were too weak for that kind of behavior and for the glory you have given them by preferring them to us. This is especially true since the false apostles claim that the reason we do not say or do such things to you is that we are weak in this area—that is, because we are lowly. We are weak, but you are strong. You are held in honor, but we in disrepute (1 Corinthians 4:10).

Having given the reasons for commending himself and the causes why the Corinthians should bear with him, the Apostle now begins his commendation. In this, he does two things: first, he shows himself equal to the false apostles and others who commended themselves; second, he presents himself as superior to them (see 2 Corinthians 11:23).

Paul makes himself their equal in glory, but there are two kinds of glory. One is according to the flesh, which is insignificant and worthy of contempt; as he says to the Philippians, “But whatever gain I had, I counted as loss for the sake of Christ” (Philippians 3:7). The other is according to Christ, which should be sought, because “it is great glory to follow the Lord” (Sirach 23:38, Vulgate) and “far be it from me to glory except in the cross of our Lord Jesus Christ” (Galatians 6:14).

Therefore, the Apostle makes himself equal to them in both kinds of glory: first, in the glory according to the flesh, and second, in the glory according to Christ (see 2 Corinthians 11:23).

First, Paul shows his equality with them in a general way. He asks them to receive him as a fool, though he speaks hypothetically. For whatever anyone else dares to boast about or take for granted in self-commendation, Paul can dare to do the same, because they have no better reason to commend themselves than he does.

He says, “I am speaking as a fool,” meaning that he knows he is acting foolishly by worldly standards. Yet he was actually acting wisely, because his purpose was not to boast but to humiliate the false apostles. As he says elsewhere, “I think that I am not in the least inferior to these superlative apostles” (2 Corinthians 11:5).

Second, when he asks, “Are they Hebrews? So am I,” he details his equality with them, addressing one by one the points in which the false apostles gloried. They commended themselves on three points:

1. In their nationality and language, because they called themselves Hebrews. Regarding this, Paul shows his equality. It should be noted that some say they are called Hebrews from Abraham, as the name was uncommon before him. But it can be said, perhaps more accurately, that the word is derived from Eber, who is mentioned in Genesis 11:14–15: “When Shelah had lived thirty years, he became the father of Eber.” Eber then lived thirty-four years and fathered Peleg. It was during this time that languages were divided, and the Hebrew language remained in Eber’s family.
2. In their race, because they claimed to be of the race of Israel. Regarding this, Paul shows his equality, saying, “Are they Israelites? So am I,” that is, according to the rite.
3. In the promise, because they claimed to be partakers of the promise to Abraham, since they were his descendants. Regarding this, Paul says, “Are they descendants of Abraham? So am I.”

Of these three points, Paul says in Philippians 3:4–5: “If any other man thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day” (regarding the third point); “of the people of Israel, of the tribe of Benjamin” (regarding the second point); “a Hebrew born of Hebrews” (regarding the first). He also states, “I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin” (Romans 11:1).

Thus, it is clear that Paul is not inferior to them regarding glory according to the flesh. Nor is he inferior regarding glory according to Christ. For while they claim to be servants of Christ to deceive the people, Paul declares, “I am a better one.” He is a true minister, as Scripture says: “This is how one should regard us, as servants of Christ” (1 Corinthians 4:1), and “who has made us competent to be ministers of a new covenant” (2 Corinthians 3:6).

Then, when Paul says, “I am talking like a madman,” he begins to present himself as superior to all the other apostles, both true and false. He does this first by discussing the hardships he has endured, and second, by discussing the benefits he has received (in chapter 12).

Regarding the hardships, he first presents himself as superior because of what he endured, and second, he describes how he escaped those hardships (in verse 32). In discussing the hardships he endured, he does three things: first, he proposes that he should be considered superior to the others; second, he shows in what ways he is superior (from verse 23 onward); and third, he confirms some of his statements (in verse 30).

Paul says, “I am talking like a madman,” as if to say, “If I seem unwise for commending myself and making myself equal to the others, how much more unwise will I seem if I now present myself as superior to them?” He declares that he is not only a minister of Christ like the others, but—speaking, in their opinion, as one who is less wise—he is a better minister of Christ than they are. In this way, he claims superiority, as he says elsewhere: “I magnify my ministry” (Romans 11:13), by placing it ahead of the ministry of others.

Paul then indicates the areas in which he is superior, beginning with “with far greater labors.” He means that he is “more” because he is more obviously a proven minister of Christ. He first lists the hardships inflicted upon him, and second, the hardships he voluntarily undertook (in verse 26). In general, he is a proven minister “with far greater labors” than they, even though they also undertook some labors: “I worked harder than any of them” (1 Corinthians 15:10).

He then lists these hardships in detail. First, regarding the misery of prison, he endured “far more imprisonments” than they did: “And when they had inflicted many blows upon them”—that is, on Paul and his companions—“they threw them into prison” (Acts 16:23). Second, regarding the pain of floggings, he suffered “countless beatings,” which were beyond normal human endurance or custom, as he wrote: “in beatings, imprisonments, tumults, labors, watchings, hunger” (2 Corinthians 6:5).

This might seem to contradict 1 Corinthians 10:13: “God is faithful, and he will not let you be tempted beyond your strength.” If so, his sufferings were not beyond human endurance. The answer is that God does not permit us to be tried without the help of divine grace. That is why the Apostle said, “It was not I, but the grace of God that is with me” (1 Corinthians 15:10). Finally, regarding the terror of death, he says he was “often near death,” meaning he faced constant mortal danger. As he wrote, “For your sake we are being killed all the day long” (Romans 8:36), and “I die daily” (1 Corinthians 15:31, Vulgate).

Paul then reveals the extreme dangers he underwent, first from beatings and second from the threat of death. He describes the danger of beatings by citing those he suffered from his own people, the Jews: “Five times I received at the hands of the Jews the forty lashes less one.” It should be noted that Deuteronomy 25:2–3 states that a man may be beaten “with a number of stripes in proportion to his offense. Forty stripes may be given him, but not more, lest, if one should go on to beat him with more stripes than these, your brother be degraded in your sight.”

This shows that people could be whipped for lesser sins, but the victim was never to receive more than forty stripes. The Jews, however, to appear merciful, always administered fewer than the forty allowed by the Law. Because they hated Paul, whenever they flogged him, they gave him the maximum punishment possible while staying under the limit, omitting only one stroke. Thus, he received thirty-nine lashes, and this happened five times. Second, he mentions the perils from outsiders, the Gentiles, saying, “Three times I have been beaten with rods.” This is confirmed in Scripture: “The magistrates tore the garments off them and gave orders to beat them with rods” (Acts 16:22), and “The tribune commanded him to be brought into the barracks and ordered him to be examined by scourging” (Acts 22:24).

Next, Paul reveals the perils of death he faced. First are those inflicted by men: “Once I was stoned.” This happened in a city of Lycaonia, where he was struck with stones and nearly killed: “They stoned Paul and dragged him out of the city, supposing that he was dead” (Acts 14:19). Second are the perils from natural forces, particularly the sea. He elaborates on these, first by their number (“three times I have been shipwrecked”) and second by their duration, which was more severe (“a night and a day I have been adrift at sea”). Although he was shipwrecked multiple times, he remained in the water for a day and a night under the protection of God’s power. Therefore, he could say with Jonah, “For you cast me into the deep, into the heart of the seas, and the flood was round about me” (Jonah 2:3).

Having listed the hardships inflicted from without, Paul now lists those he voluntarily undertook, beginning with “on frequent journeys.” He outlines first the external hardships (in verses 26–27) and second, the internal ones (in verse 28).

He proves he is a minister of Christ by patiently enduring many difficult things on his “frequent journeys.” He traveled many roads, going to Rome and into Spain, fulfilling his call: “from Jerusalem and as far around as Illyricum I have fully preached the gospel of Christ” (Romans 15:19). As the psalmist says, “For the sake of the words of your lips, I have kept to the hard ways” (Psalms 17:4, Vulgate).

Paul then details the dangers of these journeys. He lists them according to their cause, whether from natural forces like “dangers from rivers”—for streams rise in the winter and become swift and dangerous—or from malicious violence, such as “danger from robbers,” whom the devil stirred up to rob him. As Job said, “His troops come on together; they have cast up their siege works against me and encamp around my tent” (Job 19:12).

He also lists dangers based on the people who caused them. He faced “danger from my own people,” that is, instigated by the Jews, and “danger from Gentiles,” who wanted to capture him for preaching the one true God. Consequently, he had no rest from his own people or from others: “Woe is me, my mother, that you bore me, a man of strife and contention to the whole land!” (Jeremiah 15:10).

Finally, he lists dangers according to their location. He faced “danger in the city,” such as in cities stirred up against him like Ephesus and Corinth (see Acts 18 and 19), and “danger in the wilderness,” whether from wild animals—as when a viper bit his hand (Acts 28:3)—or from a lack of food. He also faced “danger at sea” from plunderers and pirates: “Let those who sail the sea tell of its dangers” (Sirach 43:26, Vulgate). But he mentions the most serious danger of all: “danger from false brethren,” that is, from false Christians, heretics, and false apostles, for “Let every man beware of his neighbor” (Jeremiah 9:4).