Tyndale Open Study Notes2 Corinthians 11

• In this section, Paul defends his role as an apostle.

• These chapters present several issues due to a noticeable change in tone and style. Chapters 1–9 express joy from sinners reconciling with God and the Corinthians reconciling with Paul. However, from this point, Paul becomes defensive. These chapters contain harsh words, bitter accusations, passionate irony, and rebuke. The significant shift at 10:1 has led to various explanations:

  1. These chapters might be a separate letter, possibly the “severe letter” sent earlier to Corinth (2:3–4; 7:8–9).

  2. It could be that while most church members obeyed the call for reconciliation, a rebellious minority remained, and Paul addressed these four chapters to them.

  3. More likely, a new situation arose after Titus reported restored harmony (7:5–16). In this case, some anti-Paul missionaries arrived in Corinth and started a strong campaign against the apostolic message of good news (see 11:4, 13–15). They claimed Paul was not a true apostle or even a true Christian (10:7) and that he had no right to bring the gospel message to Corinth, as it was their territory (10:15–16). They brought a foreign message (11:4) and had a domineering attitude. In short, they were doing Satan’s work (11:13–15). Paul, worried about this new situation, reasserts his apostolic authority and writes in a way he dislikes (11:1, 16–17; 12:1) by boasting about his weaknesses and trials. Paul’s apostolic authority is genuine and powerful, yet it is guided by the love shown by the crucified Jesus (10:1; 13:4–10).

Paul feels he must explain his actions, even though he dislikes doing so. He claims a strong connection with the church (11:2). His enemies are trying to lead the Corinthian believers away from Christ.

I hope you will put up with a little of my foolishness: Paul uses an ironic tone. He again asks with irony for forbearance, you are already doing that. In translation this repetition makes the irony even sharper.

The church is meant to be a pure bride for one husband, Christ. This metaphor originates from the Old Testament, where Israel is the Lord's bride (Isaiah 54:5; 62:5). Paul viewed himself as the "best man" (the bridegroom’s close friend) who acted on behalf of the bridegroom (compare John 3:29).

The false teachers were leading the Corinthian believers away from pure devotion to Christ. They were doing Satan's work, like the serpent did in Eden (11:14; see Genesis 3:4, 13).

The false missionaries in Corinth preached about a different Jesus, a different kind of Spirit, and a different gospel than the one the Corinthians believed. It is hard to know exactly what these false teachers preached. Most likely, they promoted a powerful, dominant Christ and ignored the suffering of the cross. They probably saw themselves as powerful preachers, free from hardship and trial. In contrast, Paul’s message focused on Christ crucified (13:4), and Paul’s own sufferings showed true apostleship (12:1–12). This difference is central to Paul’s defense of his apostleship in chapters 10–13.

These false teachers called themselves "super apostles" and looked down on Paul for not speaking eloquently (10:10).

because I preached the gospel of God to you free of charge?: Paul preached God's good news without expecting anything in return. As a church planter (1 Corinthians 9:3–14), Paul chose to earn his living by making tents (Acts 18:3; 20:34) instead of relying on support from new churches (1 Thessalonians 2:9; 2 Thessalonians 3:8–9). His critics in Corinth used this against him. In Greek culture, religious teachers could claim financial support, so Paul's refusal led some to argue that his apostleship was not genuine.

Paul had been accepting contributions from Macedonia, specifically Philippi (Philippians 4:15–19). This apparent inconsistency made the Corinthians suspicious of his motives or doubtful of his love for them (2 Corinthians 11:11).

Paul refused support from the Corinthians (11:7–11) to demonstrate true Christian service. He wanted to contrast this with those who served to boast.

Paul strongly criticizes the false teachers in Corinth (compare Galatians 1:6–9). Although these teachers wanted to claim their work was like Paul's (2 Corinthians 11:12), they were actually false apostles and deceitful workers (compare Philippians 3:2). Just as Satan transformed himself into an angel of light to deceive Eve (as described in the Jewish apocryphal book The Life of Adam and Eve), his servants also pretend to be servants of righteousness. Satan’s servants claim to be God’s servants, but their actions are evil, and their punishment is certain (see 2 Corinthians 5:10).

Paul acts like a boastful fool (see also 12:11–13) to show his real qualifications as a suffering apostle. The intruders' arrogance forces Paul to write in a way that mirrors their behavior, using irony.

The Corinthians were proud of their ability to understand complex religious topics. They valued teachers who pretended to be knowledgeable. Paul had a different plan (1 Corinthians 2:1–16).

The Corinthian church welcomed the intruders, even when they took advantage of and insulted them. They viewed Paul's decision not to exploit them as a sign of weakness.

Instead of boasting about his strengths and successes like the false teachers, Paul boasts about his weaknesses and defeats, directing attention away from himself and toward God.

• Are they Hebrews?: Paul's opponents viewed Jewish heritage as a qualification for ministry (see Philippians 3:5).

• Are they Israelites?: An Israelite was part of the covenant community through circumcision (compare John 1:47; Romans 9:4). Paul had this mark too and was a Pharisee, a very devoted follower of the Torah (Acts 26:4–5; Romans 11:1; Philippians 3:5–6).

• Are they descendants of Abraham?: This was another claim by Paul's opponents to God's favor based on ethnic identity. Elsewhere, Paul explains who can truly be called Israelites and descendants of Abraham (see Romans 2:28–29; Galatians 3:16, 26–29). Here, he ironically uses his opponents' flawed perspective to outdo them.

• in more imprisonments: Paul was imprisoned many times. For example, see Acts 16:22–23. Clement of Rome states that Paul was imprisoned seven times.

• the forty lashes minus one: This punishment is described in Deuteronomy 25:1–3. The Jewish leaders punished Paul as a renegade Jew, and he repeatedly faced death.

I am so much more!: Paul’s service to Christ involved suffering and hard work like Christ's. Some of these challenges are recorded in Acts.

• Paul was beaten with rods three times. This Roman punishment happened at Philippi, even though he was a Roman citizen and should have been exempt (Acts 16:22–24, 37).

• He was stoned once at Lystra (Acts 14:19).

• He was shipwrecked three times. These events are not detailed elsewhere. Paul's shipwreck on the way to Rome happened later (Acts 27:1–44).

Paul's long journeys are recorded in Acts 13–28. He faced danger and endured hardship on these trips.

Besides physical challenges, Paul felt the weight of concern (or anxiety) for all the churches. Corinth caused Paul the most concern.

The things that show my weakness: Paul explores this theme in 12:1–10.

• As a final "boast" of his weakness, Paul shares the story of his escape from Damascus a few years after his conversion (see Acts 9:23–25; Galatians 1:15–18).

• King Aretas IV of Nabataea controlled Damascus only after AD 37, following the death of Emperor Tiberius (see Josephus, Antiquities 18.5.1–3). The mention of Aretas dates Paul's escape from Damascus between AD 37 and the end of Aretas's reign in AD 39 or 40.