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Commentary on 2 Corinthians 11 verses 16–21
Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, Co2 11:16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, Co2 11:17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, Co2 11:18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (Co2 11:19), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (Co2 11:20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," Co2 11:21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, Co2 11:21.
God does not approve of boasting, so this mode of speaking does not come from him. But the content of what he is saying is still true.
"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying."
Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness," but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means.
Jesus said that when we have done all, we should confess that we are no more than unprofitable servants. This is why Paul says here that he is not speaking with the Lord’s authority.
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SUMMARY
In 2 Corinthians 11:17, the Apostle Paul reluctantly declares that his ensuing discourse, characterized by self-commendation, is not in line with the Lord's typical instruction or his own preferred method of ministry, but rather a necessary, albeit "foolish," concession compelled by the boasting of false apostles in Corinth. He frames this departure from his usual humility as a pragmatic response, undertaken in the "confidence" or "basis" of the situation, which forces him to engage in a form of boasting to defend his legitimate apostolic authority and the integrity of the gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this verse to convey his complex message. The most prominent is Irony, as Paul explicitly states he will speak "foolishly," knowing full well that true wisdom lies elsewhere. This sets up the entire "fool's speech" where he will ironically boast about things that the world considers weaknesses (sufferings, persecutions) to demonstrate God's power. Closely related is Sarcasm, evident in his adoption of the "foolish" persona, which serves to mock and expose the folly of his opponents' worldly self-commendation. The phrase "not after the Lord" also functions as a form of Antithesis, sharply contrasting his forced, worldly method with his usual, Christ-centered approach. This deliberate rhetorical choice highlights his profound reluctance and the extreme pressure he feels to defend the gospel and his ministry against those who undermine it with worldly standards.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's reluctant declaration in 2 Corinthians 11:17 underscores a profound theological tension between worldly standards of success and God's paradoxical wisdom. It highlights that true spiritual authority and commendation come from God, not from human eloquence, impressive credentials, or self-promotion. Paul's willingness to step into a "foolish" mode, while explicitly disclaiming it as "not after the Lord," reveals his deep pastoral concern for the Corinthians, who were being swayed by superficial displays of power. This passage challenges believers to discern the true source of authority and to recognize that God's power is often made perfect in weakness, not in human strength or boastfulness.
REFLECTION AND APPLICATION
Paul's dilemma in 2 Corinthians 11:17 offers a powerful lesson for believers today. In a world that often values self-promotion, outward success, and impressive credentials, we, like Paul, can feel pressured to defend our faith or ministry using worldly metrics. This verse reminds us that while there may be times when we must speak up or assert truth, our ultimate confidence and basis for action should always be rooted in Christ, not in our own achievements or merits. It challenges us to examine our motives when we feel compelled to boast or defend ourselves, ensuring that our actions, even when uncomfortable, ultimately serve to glorify God and uphold His truth, rather than our own reputation. We are called to humility, recognizing that true strength comes from dependence on God, not from our own abilities or worldly acclaim.
Questions for Reflection
FAQ
Why does Paul say he speaks "not after the Lord" in this context?
Answer: Paul's statement "not after the Lord" (οὐ κατὰ Κύριον) is a crucial disclaimer. It means that the self-commendation he is about to engage in is not in accordance with Christ's character, His teachings, or the Spirit's usual leading for ministry. Paul typically boasts only in the Lord or in his weaknesses, as seen in 1 Corinthians 1:31 and 2 Corinthians 10:17. He is being forced into this "foolish" boasting by the false apostles who are undermining his authority and the gospel in Corinth. Therefore, he explicitly states that this is a pragmatic, uncomfortable deviation from his usual, Christ-centered approach, undertaken out of necessity rather than divine command or personal preference.
What does Paul mean by saying he speaks "as it were foolishly"?
Answer: When Paul says he speaks "as it were foolishly" (ὡς ἐν ἀφροσύνῃ), he is employing irony and sarcasm. He is not genuinely acting foolishly in a negative sense. Instead, he is deliberately adopting the "foolish" (worldly, self-exalting) rhetorical style of his opponents, the "super-apostles," to expose their folly. In the eyes of the world, boasting about one's achievements was a sign of wisdom and strength, but from God's perspective, such self-exaltation is foolishness (1 Corinthians 3:19). Paul is turning their own game against them, using their methods to highlight the emptiness of their claims and the true nature of legitimate apostolic ministry, which is often characterized by weakness and suffering for Christ's sake, as he details in 2 Corinthians 11:23-33.
Who were the "false apostles" Paul was responding to in Corinth?
Answer: The "false apostles" (or "super-apostles" as Paul sarcastically calls them in 2 Corinthians 11:5) were individuals who had infiltrated the Corinthian church and were challenging Paul's authority and ministry. While their exact identity is debated among scholars, they were likely Jewish-Christian missionaries who emphasized their Jewish heritage, perhaps their connections to Jerusalem, and their impressive rhetorical skills. They probably boasted about their spiritual experiences and credentials, contrasting them with Paul's perceived weaknesses (lack of eloquence, manual labor, suffering). Paul viewed them as deceivers who were distorting the gospel and leading the Corinthians astray (2 Corinthians 11:3-4). His entire "fool's speech" in 2 Corinthians 10-12 is a direct response to their challenge.
CHRIST-CENTERED FULFILLMENT
Paul's reluctant "foolish" boasting, though seemingly a departure from his Christ-centered norm, ultimately serves to highlight the profound contrast between worldly glory and the glory of Christ. While Paul states his boasting is "not after the Lord," this very disclaimer, and the content of his subsequent "boasting" (which focuses on his sufferings and weaknesses for the gospel), ultimately points back to Christ's own path of humility and self-emptying. Jesus, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Christ's ultimate "boast" or commendation came not through self-exaltation, but through His obedient suffering and death on the cross, through which God highly exalted Him (Philippians 2:8-9). Paul's "boasting" in his weaknesses (2 Corinthians 12:9-10) mirrors Christ's strength perfected in human weakness, demonstrating that true power and authority in the Kingdom of God are found not in worldly showmanship, but in identification with the suffering and humble Savior. Thus, even in this uncomfortable rhetorical maneuver, Paul's ultimate aim is to uphold the truth of the gospel and the pattern of Christ, who is the true standard for all ministry and life.