Thomas Aquinas Commentary 2 Corinthians 11:16-21

"I say again, let no man think me foolish; but if [ye do], yet as foolish receive me, that I also may glory a little. That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying. Seeing that many glory after the flesh, I will glory also. For ye bear with the foolish gladly, being wise [yourselves]. For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you [captive], if he exalteth himself, if he smiteth you on the face. I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also." — 2 Corinthians 11:16-21 (ASV)

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).