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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.
Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.
"For ye bear with a man," he says, "if he devour you."
How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this,
"If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying,
"If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'
"If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,
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Summary
Paul employs sharp irony to expose the hypocrisy of the Corinthian believers, who, despite their supposed wisdom, readily tolerate severe exploitation and abuse from false apostles while simultaneously questioning Paul's legitimate ministry. This verse vividly catalogs the various forms of subjugation—enslavement, financial predation, usurpation, arrogance, and physical assault—that the Corinthians endured without complaint from those who sought to control and profit from them, starkly contrasting with Paul's own self-sacrificing and gentle approach.
Context
Literary Context
This verse is a pivotal moment in Paul's "foolish boasting" section, which begins in 2 Corinthians 11:1. Paul reluctantly adopts the rhetorical style of his opponents, the "super-apostles," to defend his apostolic authority and genuine care for the Corinthian church. Following his sarcastic remark in 2 Corinthians 11:19, where he states, "For ye suffer fools gladly, seeing ye yourselves are wise," verse 20 serves as the shocking evidence of the Corinthians' "wisdom." He lists the egregious behaviors of the false teachers, implicitly contrasting them with his own conduct, which never involved such exploitation. The subsequent verses, particularly 2 Corinthians 11:23-28, detail Paul's own sufferings and sacrifices, further highlighting the chasm between true and false apostleship.
Historical & Cultural Context
The Corinthian church was a vibrant but problematic community, situated in a wealthy, cosmopolitan Roman city known for its diverse religious practices and philosophical schools. This environment made it susceptible to various influences, including itinerant teachers and rhetoricians who often sought financial gain and personal prestige. The "super-apostles" Paul refers to were likely eloquent, charismatic individuals who boasted of their spiritual experiences, Jewish heritage, or rhetorical prowess, contrasting themselves with Paul's seemingly unimpressive presence and plain speech (2 Corinthians 10:10). These false teachers likely demanded financial support, asserted their authority, and possibly even engaged in physical intimidation, exploiting the Corinthians' desire for spiritual experiences or impressive leadership. The fact that the Corinthians tolerated such abuse from these individuals, while criticizing Paul for not taking support from them, underscores the cultural value placed on outward displays of power and eloquence.
Key Themes
2 Corinthians 11:20 contributes significantly to several key themes in 2 Corinthians. Firstly, it powerfully illustrates the theme of true versus false apostleship, contrasting Paul's self-sacrificial service with the exploitative nature of the "super-apostles." Secondly, it highlights the discernment (or lack thereof) within the Corinthian church, as they readily accept abuse from imposters while questioning their genuine spiritual father. This ties into the broader theme of spiritual maturity and the need for believers to "test the spirits" (1 John 4:1). Thirdly, the verse underscores the irony and sarcasm Paul employs as a rhetorical strategy to shame and awaken the Corinthians to their folly. Finally, it touches on the theme of suffering and weakness as marks of true ministry, as Paul's own endured hardships (2 Corinthians 11:23-28) stand in stark contrast to the self-exaltation of the false teachers.
Exposition and Analysis
Key Word Analysis
Derived from κατά (down) and δουλόω (to enslave), this verb means "to enslave utterly" or "to bring into servitude." It suggests a complete loss of freedom, indicating that the false teachers were not merely exercising influence but actively subjugating the Corinthians, potentially spiritually, financially, or even socially, bringing them under a yoke of control.
A compound of κατά (down) and ἐσθίω (to eat), meaning "to eat down" or "to consume entirely." In this context, it strongly implies financial exploitation, where the false teachers were draining the resources of the Corinthian believers for their own personal gain, leaving them depleted.
A primary verb meaning "to flay," and by implication, "to scourge" or "to thrash." When combined with "on the face," it paints a vivid picture of physical abuse and extreme humiliation. This was not merely a light slap but a violent, demeaning act, signifying contempt and the complete subjugation of the individual.
Verse Breakdown
"For ye suffer, if a man bring you into bondage"
Paul begins by stating the Corinthians' tolerance ("ye suffer"). The first specific abuse is enslavement, indicating that the false teachers were not merely influencing but actively subjugating the believers, stripping them of their freedom and autonomy, perhaps by imposing strict rules, demanding absolute obedience, or controlling their lives.
"if a man devour [you]"
This clause highlights financial exploitation. The false teachers were "eating up" the Corinthians' resources, consuming their wealth and livelihood for their own benefit, leaving the church diminished and impoverished. This contrasts sharply with Paul's refusal to take financial support from them.
"if a man take [of you]"
This phrase, using the general verb "to take," suggests various forms of appropriation or usurpation. It could mean seizing possessions, demanding tribute, taking advantage of their generosity, or even asserting control over their spiritual gifts or ministries for personal gain.
"if a man exalt himself"
This refers to the arrogance and self-aggrandizement of the false teachers. They were lifting themselves up, boasting of their own perceived superiority and authority, seeking to dominate rather than serve the flock. This directly opposes the humility and servant-leadership exemplified by Christ and Paul.
"if a man smite you on the face"
This is the most shocking and visceral image, depicting physical assault and profound humiliation. To be struck on the face was a grave insult and a public display of contempt and dominance. The Corinthians' willingness to endure such an indignity from these false leaders underscores their alarming lack of discernment and self-respect.
Literary Devices
Paul's rhetorical brilliance is on full display in 2 Corinthians 11:20. The primary device is Irony, as Paul sarcastically praises the Corinthians' "wisdom" for tolerating such egregious abuses, implicitly shaming them for their lack of discernment. He uses Parallelism through the repeated phrase "if a man," which emphasizes the consistent pattern of exploitation by the false teachers and builds a cumulative sense of outrage. The list of abuses itself employs Hyperbole or at least highly charged language, particularly "smite you on the face," to evoke a strong emotional response and highlight the extreme nature of the mistreatment. This vivid imagery creates a powerful contrast with Paul's own gentle and self-sacrificing ministry, serving as a form of Argumentum ad Hominem (though not fallacious here, as it points to true character) by exposing the true nature of his opponents through their actions.
Theological and Thematic Connections
This verse serves as a stark warning against spiritual abuse and the dangers of uncritical acceptance of charismatic but exploitative leadership. Theologically, it underscores the importance of discernment, reminding believers that true spiritual authority is characterized by humility, service, and genuine care for the flock, not by self-exaltation, financial gain, or domineering control. It highlights the vulnerability of believers to those who "come in sheep's clothing but inwardly are ravenous wolves" (Matthew 7:15). The Corinthians' tolerance of such abuse reveals a spiritual immaturity and a failure to recognize the true marks of authentic ministry, which are often found in weakness and suffering for Christ's sake, rather than worldly power and prestige.
Reflection and Application
2 Corinthians 11:20 remains remarkably relevant for contemporary believers, serving as a powerful call to vigilance and discernment in an age where spiritual exploitation can take many forms. We are challenged to examine the character and motives of those who claim spiritual authority over us. True spiritual leaders, like Paul, prioritize the welfare of the flock over personal gain, demonstrate humility rather than self-exaltation, and build up rather than tear down. This verse compels us to ask if we, like the Corinthians, are tolerating behaviors in the name of "spirituality" that are actually abusive, controlling, or financially exploitative. It reminds us that our "wisdom" should lead us to reject those who seek to enslave, devour, or demean us, and instead embrace the liberating truth of the Gospel and the humble service exemplified by Christ. Protecting ourselves and our communities requires a deep understanding of biblical leadership principles and the courage to challenge anything that deviates from them.
Questions for Reflection
FAQ
Why were the Corinthians tolerating such abuse from the false apostles?
The Corinthians' tolerance of abuse from the false apostles, as described in 2 Corinthians 11:20, likely stemmed from several factors. They may have been impressed by the false teachers' rhetorical skills, charismatic personalities, or claims of superior spiritual experiences, which contrasted with Paul's more humble demeanor (2 Corinthians 10:10). The Corinthians were also a church prone to factionalism and valuing worldly wisdom and status (1 Corinthians 1:10-17), making them susceptible to leaders who projected power and demanded allegiance. Furthermore, Paul's ironic statement in 2 Corinthians 11:19 suggests they considered themselves "wise" and perhaps believed they were too sophisticated to be truly harmed, or that enduring such treatment was a sign of spiritual maturity or loyalty to a "strong" leader.
What does "smite you on the face" imply in this context?
The phrase "smite you on the face" (Greek: δέρει εἰς πρόσωπον) in 2 Corinthians 11:20 is a vivid and shocking image. It implies not just physical violence, but profound humiliation, contempt, and a blatant assertion of power and dominance. In ancient cultures, striking someone on the face was a deeply insulting and demeaning act, often reserved for slaves or those considered utterly beneath contempt. For the Corinthians to tolerate such an indignity from their supposed spiritual leaders underscores the extreme level of control and abuse the false apostles wielded, and the alarming passivity of the believers. It paints a picture of outright tyranny rather than spiritual guidance.
Christ-Centered Fulfillment
2 Corinthians 11:20 finds its profound Christ-centered fulfillment not in the abuses it describes, but in the stark contrast it presents with the person and ministry of Jesus Christ. While false apostles enslave, devour, take, exalt themselves, and smite, Christ came not to be served but "to serve, and to give his life as a ransom for many" (Mark 10:45). He never exploited His followers but consistently provided for them, both spiritually and physically (John 6:11). Far from exalting Himself, Jesus "made himself nothing by taking the very nature of a servant" (Philippians 2:7), enduring humiliation and physical abuse, even being "smitten on the face" (Matthew 26:67) for the sake of humanity's redemption. The true shepherd, Jesus, protects His sheep from devourers (John 10:11-12), rather than preying on them. Thus, this verse implicitly points to Christ as the ultimate standard of true spiritual leadership, a standard against which all others, especially those who seek to exploit, are exposed as false.