TRV
Translation
Complete Jewish Bible
Why won’t I ever accept your support? Is it that I don’t love you? God knows I do!
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In the KJVVerse 29,001 of 31,102
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Commentary on 2 Corinthians 11 verses 5–15
5 ¶ For I suppose I was not a whit behind the very chiefest apostles.
6 But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.
7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?
8 I robbed other churches, taking wages of them, to do you service.
9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.
10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.
11 Wherefore? because I love you not? God knoweth.
12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.
13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
14 And no marvel; for Satan himself is transformed into an angel of light.
15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
After the foregoing preface to what he was about to say, the apostle in these verses mentions,
I. His equality with the other apostles - that he was not a whit behind the very chief of the apostles, Co2 11:5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly manifested among them.
II. His equality with the false apostles in this particular - the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, Co2 11:7-10. He had proved at large, in his former epistle to them, the lawfulness of ministers' receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages of other churches (Co2 11:8), so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burdensome to them, that they might be exalted, or encouraged to receive the gospel, which they had so cheaply; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them. 2. He informs them of the reason of this his conduct among them. It was not because he did not love them (Co2 11:11), or was unwilling to receive tokens of their love (for love and friendship are manifested by mutual giving and receiving), but it was to avoid offence, that he might cut off occasion from those that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, Co2 11:12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers as mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.
III. The false apostles are charged as deceitful workers (Co2 11:13), and that upon this account, because they would transform themselves into the likeness of the apostles of Christ, and, though they were the ministers of Satan, would seem to be the ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching truth; they would endeavour as much to undermine the kingdom of Christ as the apostles did to establish it. There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience. As he can turn himself into any shape, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, Their end is according to their works (Co2 11:15); the end will discover them to be deceitful workers, and their work will end in ruin and destruction.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–15. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.
John ChrysostomAD 407
Homily 23 on 2 Corinthians
"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Corinthians 11:11, the Apostle Paul rhetorically challenges a potential misinterpretation of his refusal to accept financial support from the Corinthian church. He asks if his self-sufficiency implies a lack of love for them, immediately and emphatically refuting this notion by appealing to God's perfect knowledge of his genuine affection and pure motives. This verse serves as a powerful affirmation of Paul's sincere love for the Corinthians amidst accusations and misunderstandings regarding his apostolic ministry.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in this concise verse. Primarily, it is a Rhetorical Question, "Wherefore? because I love you not?". This is a question posed not to elicit an answer, but to make a point more forcefully than a direct statement. Paul uses it to highlight the absurdity of the accusation that his refusal of support stems from a lack of love, thereby drawing the Corinthians into his argument and challenging their assumptions. Following this, he uses Apostrophe by directly appealing to God ("God knoweth"). This is a sudden turn from addressing the Corinthians to addressing an absent third party, in this case, God, who is invoked as the ultimate witness and arbiter of truth. This appeal lends immense weight and solemnity to his claim, elevating it beyond mere human dispute. Furthermore, there is an element of Irony in the broader context of the "fool's speech." Paul is forced to "boast" of his true motives and love, which he considers foolish, yet he does so to expose the false boasts of his rivals and to protect the Corinthians from deception.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the nature of authentic Christian love and ministry. Paul's appeal to God's knowledge underscores the theological truth of divine omniscience – God's perfect and complete understanding of all things, including the deepest motives of the human heart. For Paul, this divine knowledge is his ultimate vindication against human misunderstanding and false accusation. It teaches us that true love, agape, is not always expressed in conventional ways and may even involve actions that appear counter-intuitive to others, but its sincerity is always known to God. This principle challenges believers to live with integrity, knowing that their true intentions are transparent before their Creator, and to trust in God's judgment rather than seeking human approval. It also highlights the sacrificial nature of genuine love, mirroring Christ's own selfless service.
REFLECTION AND APPLICATION
Paul's poignant rhetorical question and immediate appeal to God's knowledge offer profound lessons for our lives and ministries today. We are often tempted to seek human validation or to conform to societal expectations in our acts of service or expressions of love. However, Paul reminds us that the ultimate arbiter of our motives is God alone. This calls us to a deep self-examination: are our actions, even those seemingly sacrificial, truly rooted in agape love, or are they tainted by a desire for recognition, control, or personal gain? When we are misunderstood, falsely accused, or our genuine efforts are misconstrued, Paul's example provides immense comfort. We can rest in the assurance that "God knoweth" our hearts, our intentions, and the truth of our love, even when others cannot or will not see it. This frees us from the burden of constantly defending ourselves and allows us to focus on serving God and others with pure hearts, trusting Him for vindication.
Questions for Reflection
FAQ
Why did Paul refuse financial support from the Corinthians, and how does this relate to his love for them?
Answer: Paul's refusal to accept financial support from the Corinthian church, unlike other apostles or itinerant teachers, was a deliberate strategic choice rooted in his deep love and concern for their spiritual well-being and the integrity of the gospel message. He explains in 2 Corinthians 11:7-9 that he did so to avoid burdening them and to prevent any accusation that he was preaching for personal gain. This was particularly important in Corinth, where false apostles were likely demanding payment and potentially exploiting the church. By supporting himself, often through tentmaking (as mentioned in Acts 18:3), Paul demonstrated the freeness of the gospel and his pure motives, ensuring that nothing would hinder the spread of Christ's message. His rhetorical question in 2 Corinthians 11:11 directly addresses the potential misinterpretation that his refusal implied a lack of love, emphatically stating, "God knoweth" his genuine affection.
What is the significance of Paul saying "God knoweth" in this verse?
Answer: The phrase "God knoweth" (Greek: Theos oiden) is a powerful and solemn affirmation of Paul's integrity and the sincerity of his love. It serves as an appeal to divine omniscience, meaning God's perfect and complete knowledge of all things, including the innermost thoughts and motives of the human heart. In a context where Paul was being slandered and his motives questioned by false apostles, this statement functions as his ultimate vindication. He is essentially saying, "You may doubt my love, you may accuse me, but God, who knows all things perfectly, is my witness that my love for you is real and my motives are pure." This highlights Paul's reliance on God's judgment over human opinion and underscores the truth that true character and motive are ultimately transparent before God, as also seen in Hebrews 4:13.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 11:11, with Paul's declaration of love and appeal to God's knowledge, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Paul's sacrificial refusal of support, motivated by agape love for the Corinthians, mirrors the infinitely greater self-emptying love of Christ. Jesus, though rich, for our sakes became poor, that we through His poverty might be rich (2 Corinthians 8:9). He did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His entire earthly ministry, culminating in His death on the cross, was the supreme demonstration of love, a love whose motives were perfectly pure and fully known by the Father. Just as Paul appealed to "God knoweth" for vindication, Jesus' perfect obedience and sinless life were always in full view of God, who declared Him "My beloved Son, in whom I am well pleased" (Matthew 3:17). Christ's love was never conditional or self-serving; it was the ultimate agape, freely given, taking away the sin of the world (John 1:29). Thus, Paul's integrity and sacrificial love, while commendable, point us to the flawless and ultimate love of our Savior, who perfectly fulfilled the law of love and whose motives were always perfectly aligned with the Father's will.