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But if anyone dares to boast about something — I’m talking like a fool! — I am just as daring.
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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.
See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that ye could bear with me in a little foolishness;" and again, "Let no man think me foolish: if ye do, yet as foolish receive me." "That which I speak, I speak not after the Lord, but as in foolishness." "Seeing that many glory after the flesh, I will glory also;" and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity.
"I speak by way of disparagement," for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.
"As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'
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SUMMARY
In 2 Corinthians 11:21, the Apostle Paul strategically engages with the criticisms leveled against him by rival teachers in Corinth. He addresses the "reproach" that his perceived humility or lack of worldly assertiveness made him appear "weak," contrasting this with the self-proclaimed "boldness" of his opponents. Paul, with deliberate irony, states that if they are bold in their self-commendation, he too can be bold, even if it means speaking "foolishly" by adopting their worldly standards of boasting, thereby setting the stage for his profound "fool's speech" that paradoxically exalts Christ through weakness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this verse. The most prominent is Irony, where Paul states his intention to be "bold" in the same manner as his opponents, knowing full well that his subsequent "boasting" will be the antithesis of theirs—a boast in weakness rather than strength. This sets up the entire "fool's speech" as an extended ironic performance. Closely related is Sarcasm, evident in his self-deprecating aside, "I speak foolishly." This is not genuine self-condemnation but a sarcastic jab at the worldly standards that necessitate such a "foolish" display of self-commendation. Furthermore, the verse functions as a Rhetorical Question or a challenge to his opponents, daring them to compare their credentials with his, knowing that his true credentials (suffering for Christ) will far outweigh their superficial ones. This strategic use of language allows Paul to engage his adversaries on their own terms while simultaneously subverting those terms to reveal the profound difference between worldly and divine wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a crucial theological pivot, where Paul, despite his aversion to self-exaltation, strategically descends into the arena of worldly boasting to expose its emptiness and to highlight the true nature of God's power. It underscores that authentic spiritual authority is not found in human eloquence, impressive credentials, or outward displays of strength, but often in humility, suffering, and perceived weakness. Paul's willingness to appear "foolish" for the sake of the gospel demonstrates his unwavering commitment to Christ, even if it means momentarily adopting a posture that is antithetical to his usual teaching, all for the purpose of defending the truth and the integrity of his ministry. This sets the stage for his profound revelation that God's strength is perfected in human weakness, a paradox that challenges all human-centric notions of power and success.
REFLECTION AND APPLICATION
Paul's reluctant engagement in "foolish" boasting in 2 Corinthians 11:21 offers profound lessons for believers today concerning the nature of true spiritual leadership and the discernment of authentic ministry. In a world that often values outward success, charisma, and self-promotion, Paul's example reminds us to critically examine the sources of authority and commendation. We are challenged to look beyond superficial displays of strength and to recognize that God often works most powerfully through those who embrace humility and weakness, just as Christ Himself did. This verse calls us to be wary of those who primarily promote themselves or their own achievements, and instead to seek out leaders and ministries that consistently glorify God and humbly serve others, even if it means appearing "weak" by worldly standards. It also encourages us to stand firm in defending the truth of the gospel, even if it requires uncomfortable or counter-cultural approaches, always rooted in love and a desire for God's glory.
Questions for Reflection
FAQ
Why does Paul say, "I speak foolishly," if he is defending his apostleship?
Answer: Paul's statement, "I speak foolishly," is a crucial rhetorical device. He is not genuinely admitting to being foolish, but rather he is adopting the "foolish" method of his opponents—worldly boasting and self-commendation—to expose its absurdity. By calling his own discourse "foolish," Paul signals to the Corinthians that he is engaging in a form of communication that he fundamentally disapproves of, but which he deems necessary to counter the false apostles on their own terms. His ultimate goal is to subvert their worldly boasting by demonstrating that true apostolic credentials lie not in human achievements, but in suffering for Christ and experiencing God's power in weakness (2 Corinthians 12:9). He is playing the "fool" to reveal the true folly of those who boast in themselves.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 11:21, though seemingly about Paul's personal defense, deeply foreshadows the Christ-centered paradox of strength in weakness. Paul's willingness to appear "weak" and to speak "foolishly" for the sake of the gospel mirrors the ultimate "foolishness" of God's plan of salvation through the cross. The world, with its wisdom and standards of power, saw Christ's crucifixion as the ultimate weakness and folly (1 Corinthians 1:18). Yet, it was precisely through this act of ultimate humility and perceived weakness that God demonstrated His supreme power and wisdom, conquering sin and death. Paul's subsequent "boast" in his sufferings and weaknesses (2 Corinthians 11:23-33) becomes a living testament to the pattern established by Christ, who "emptied himself, by taking the form of a servant" (Philippians 2:7). Thus, Paul's strategic "foolishness" is not merely a rhetorical trick, but a profound theological echo of the cross, revealing that God's kingdom operates on principles entirely contrary to the world's, where true strength is found in surrender, and true wisdom in embracing the "foolishness" of Christ.