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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 11:16–21.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.
Paul is saying this because some Jewish believers were claiming superiority as children of Israel. To glorify oneself according to the flesh is to claim nobility of the flesh. The Jews claimed this because they are the children of Abraham, who believed in God. Commentary on Paul’s Epistles.
"Seeing that many glory after the flesh, I will glory also."
What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirous of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do.
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Summary
In 2 Corinthians 11:18, the Apostle Paul reluctantly adopts the rhetorical strategy of his opponents in Corinth, who boast in their human credentials and worldly achievements. This verse marks a pivotal moment in his "fool's speech," where he ironically agrees to engage in the very act of self-commendation he typically despises, aiming to expose the superficiality of their claims and, by contrast, highlight the genuine, suffering-laden nature of his true apostolic ministry, which finds its strength in weakness rather than fleshly pride.
Context
Literary Context
This verse is situated within Paul's impassioned defense of his apostleship against "super-apostles" and false teachers who had infiltrated the Corinthian church. The immediate preceding verses, 2 Corinthians 11:16-17, introduce Paul's ironic "fool's speech," where he explicitly states his intention to speak as a fool, thereby signaling to his readers that his subsequent boasting is not genuine self-exaltation but a strategic rhetorical device. He is mimicking his opponents' foolish behavior to expose its emptiness, setting the stage for his own "boasting" which will paradoxically highlight his weaknesses and sufferings for Christ's sake, rather than worldly strengths.
Historical & Cultural Context
The Corinthian church was plagued by divisions and influences from various external groups, including those who challenged Paul's authority and legitimacy. These "false apostles" (2 Corinthians 11:13) likely boasted of their Jewish heritage, eloquent oratory skills, impressive human credentials, and perhaps even their ability to perform miracles or their perceived spiritual superiority. In the Greco-Roman world, rhetoric and self-promotion were common, and these opponents were likely employing such tactics to gain influence. Paul, by contrast, often presented himself in weakness and humility, which the Corinthians, influenced by worldly standards, might have perceived as a lack of authority or power. This cultural backdrop explains why Paul felt compelled to engage in this ironic boasting, to counter the prevailing worldly metrics of success.
Key Themes
The central theme emerging from this verse and its surrounding context is the stark contrast between worldly boasting and true glory in Christ. Paul's opponents valued outward appearances and human accomplishments, which Paul terms "glorying after the flesh." This stands in direct opposition to Paul's consistent teaching that true glory is found not in human strength or achievement, but in Christ alone, particularly in His cross and in one's weakness for His sake (1 Corinthians 1:31). Another key theme is apostolic defense and authority. Paul is not boasting out of pride but out of pastoral necessity to protect the Corinthian believers from the harmful influence of those who preached a different gospel and undermined genuine Christian ministry. Finally, irony and sarcasm are prominent literary themes, as Paul employs these devices to expose the folly of his opponents and to reframe the understanding of true spiritual strength and authority. His "boasting" in 2 Corinthians 11:23-33 serves as the ultimate ironic counter-narrative.
Exposition and Analysis
Key Word Analysis
This verb means "to vaunt (in a good or a bad sense)," encompassing concepts like "boast, glory, joy, rejoice." In this context, it carries the negative connotation of self-exaltation or boasting in human achievements, contrasting sharply with Paul's preferred "glorying in the Lord" (1 Corinthians 1:31).
This preposition is highly versatile, meaning "down (in place or time), in varied relations (according to the case...)." When combined with "flesh" (sárx) in the accusative case, as it is here, katá signifies "according to," "in the manner of," or "in conformity with." Thus, "after the flesh" means "according to fleshly standards" or "in a fleshly manner."
This term primarily refers to "flesh (as stripped of the skin)" but extends to "the body," "human nature (with its frailties (physically or morally) and passions)," or "a human being (as such)." In Paul's theology, "flesh" often denotes the fallen, unredeemed human nature, prone to sin and worldly desires, standing in opposition to the Spirit. Here, it specifically refers to human, worldly standards, achievements, and pride, as opposed to divine power or spiritual realities.
Verse Breakdown
"Seeing that many glory after the flesh"
This opening clause establishes the premise for Paul's subsequent action. "Many" refers to the false apostles and their followers in Corinth who were boasting in their human credentials, worldly wisdom, Jewish heritage, eloquence, or other external attributes. The phrase "glory after the flesh" (Greek: kauchaomai kata sarka) precisely defines the nature of their boasting: it is based on human, worldly standards and achievements, rather than on spiritual realities or divine approval. This type of boasting is inherently self-centered and lacks true spiritual value in God's eyes.
"I will glory also"
This is Paul's ironic declaration. By saying "also," he signals his reluctant agreement to participate in this foolish game of self-commendation, not because he genuinely endorses such behavior, but because it is the only way to expose the emptiness of his opponents' claims and to defend his legitimate apostleship. His "glorying" will, however, be fundamentally different: it will be a "boasting in weakness" (2 Corinthians 11:30), highlighting his sufferings, persecutions, and reliance on God's power, thereby subverting the worldly standards of his adversaries.
Literary Devices
Paul masterfully employs Irony in this verse and the broader "fool's speech" (2 Corinthians 11:16-33 and 2 Corinthians 12:1-10). By stating "I will glory also," he mimics the very behavior he condemns, using their own foolish rhetoric against them. This is not genuine self-exaltation but a strategic rhetorical move to expose the absurdity of boasting in the flesh. Furthermore, there is an element of Antithesis at play. The "glorying after the flesh" of his opponents stands in stark contrast to Paul's subsequent "boasting" in his weaknesses and sufferings, which paradoxically reveals the true nature of divine power and authentic apostolic ministry. This deliberate contrast serves to highlight the spiritual bankruptcy of worldly pride versus the strength found in God's grace.
Theological and Thematic Connections
The theological implications of 2 Corinthians 11:18 are profound, underscoring a fundamental tension in Christian theology: the contrast between human pride and divine glory. Paul consistently teaches that true wisdom and strength are found not in human accomplishments or worldly status, but in Christ crucified and in humble reliance on God. Boasting "after the flesh" represents a reliance on human ability, lineage, or external accolades, which ultimately detracts from God's glory. The cross of Christ stands as the ultimate repudiation of such fleshly boasting, demonstrating that God's power is made perfect in weakness. Paul's willingness to engage in this ironic boasting serves to reorient the Corinthians' understanding of true spiritual authority and value, shifting their focus from outward show to inward transformation and humble service to Christ.
Reflection and Application
2 Corinthians 11:18 serves as a timeless warning and a call to self-examination for believers today. In a world that constantly pressures us to compare ourselves with others based on outward success, material possessions, social media influence, or professional achievements, Paul's words challenge us to scrutinize the source and object of our own "glorying." Are we tempted to find our worth and identity in human credentials, accolades, or the approval of others? Do we subtly boast about our spiritual disciplines, theological knowledge, or ministry successes, rather than humbly acknowledging God's grace? This verse reminds us that true value in God's kingdom is not measured by worldly metrics but by humble service, reliance on Christ, and a willingness to embrace weakness so that God's strength can be made manifest. It calls us to guard our hearts against the subtle allure of pride and to continually reorient our boasting to the Lord alone.
Questions for Reflection
FAQ
What does "glory after the flesh" specifically mean in this context?
"Glory after the flesh" refers to boasting or finding pride in human, worldly achievements, characteristics, or external advantages. In the context of 2 Corinthians 11, this likely included things like Jewish lineage, rhetorical eloquence, perceived social status, or even outward displays of spiritual power, all of which were valued by Paul's opponents in Corinth. It stands in contrast to boasting in God or in one's weaknesses, which Paul champions.
Why does Paul say "I will glory also" if he condemns such boasting?
Paul's statement "I will glory also" is deeply ironic and sarcastic. He explicitly states in 2 Corinthians 11:16-17 that he is speaking "as a fool." He adopts the rhetorical style of his opponents, not because he genuinely believes in boasting in the flesh, but to expose the emptiness and folly of their approach. His subsequent "boasting" will highlight his immense sufferings and weaknesses for Christ's sake (2 Corinthians 11:23-33), which paradoxically reveal the true power of God working through him, thereby subverting the worldly standards of his adversaries.
Christ-Centered Fulfillment
2 Corinthians 11:18 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodied the antithesis of "glorying after the flesh." While humanity, in its fallen state, constantly seeks to exalt itself based on worldly metrics, Christ emptied Himself, taking the form of a servant, and humbling Himself even to the point of death on a cross (Philippians 2:5-8). He did not boast in His divine prerogatives or human accomplishments, but consistently pointed to the Father's will and glory. His ministry was characterized by weakness in the eyes of the world, culminating in the scandal of the cross, which the world deemed foolishness but is, in fact, the power and wisdom of God (1 Corinthians 1:18-25). Jesus' life and sacrifice demonstrate that true glory is found not in human strength or self-exaltation, but in humble obedience, suffering love, and complete reliance on God. Therefore, our "boasting" is rightly redirected from ourselves to Christ alone, for in Him, God has provided the only true and eternal basis for glory, making Him our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30-31).