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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 11:5–15. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge."
This does not refer to the apostles, who were unlettered men of no eloquence, but to the false teachers whose rhetorical skill the Corinthians preferred. Paul did not mean by this that he did not know how to speak but that commendation did not depend on mere eloquence. A person of little eloquence is not guilty before God, but someone who does not know God is liable to be charged with ignorance, because it was a sin to be ignorant of what is conducive to salvation. It was not eloquence which would commend Paul’s message but the power to save which accompanied it.
"But though I be rude in speech, yet am I not in knowledge." For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;" and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds, "Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," so now again he saith "in every thing we have made it manifest to you." But what does this mean? "We are rude," he said, "and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;" which was the conduct of one that both had exceeding confidence in them, and told them every thing truly.
Paul was learned in Hebrew letters and sat at the feet of Gamaliel, whom he was not ashamed to acknowledge, but he showed a contempt for Greek eloquence, or at least he kept quiet about it because of his humility, so that his preaching lay not in the persuasiveness of his words but in the power of his signs.
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Summary
In 2 Corinthians 11:6, the Apostle Paul defends his apostolic authority and ministry against criticisms from false apostles in Corinth. He concedes that his speaking style may lack the rhetorical polish favored by some, but he adamantly asserts that he is not deficient in divine knowledge. Paul emphasizes that his true credentials and the authenticity of his ministry have been thoroughly and openly demonstrated to the Corinthians through his actions, teachings, and the evident power of God at work among them, proving his legitimacy far beyond mere oratorical skill.
Context
Literary Context
This verse is situated within Paul's impassioned and somewhat ironic "fool's speech" (often referred to from 2 Corinthians 11:1), where he reluctantly boasts about his sufferings and apostolic credentials to expose the deceitful nature of the "super-apostles" (a sarcastic term from 2 Corinthians 11:5) who had infiltrated the Corinthian church. Paul's defense in this chapter is deeply personal, driven by his "godly jealousy" for the Corinthians' spiritual purity and their susceptibility to false teaching (2 Corinthians 11:2-3). He contrasts his genuine, self-sacrificing ministry with the self-serving motives of those who preached "another Jesus" or "a different gospel" (2 Corinthians 11:4). Verse 6 specifically addresses the criticism regarding his speaking ability, a point of contention that the false apostles likely exploited to undermine his credibility.
Historical & Cultural Context
First-century Corinth was a major Roman city, a bustling commercial hub known for its diverse population, wealth, and a strong appreciation for rhetoric and philosophy. Greek culture, with its emphasis on eloquent public speaking (rhetoric), heavily influenced the intellectual and social landscape. Orators and sophists, skilled in persuasive speech, were highly esteemed and often commanded significant fees. The Corinthian church, reflecting its cultural environment, appears to have valued polished communication over substance, making them susceptible to the charismatic yet superficial presentations of the false apostles. Paul, by contrast, deliberately chose a more direct and unadorned style of preaching, not relying on "persuasive words of human wisdom" but on the "demonstration of the Spirit and of power" (1 Corinthians 2:4). This cultural backdrop explains why Paul's "rudeness in speech" was a point of criticism and why he felt compelled to address it.
Key Themes
This verse contributes significantly to several overarching themes in 2 Corinthians. One prominent theme is the authenticity of true apostleship versus deceptive appearances. Paul consistently argues that genuine ministry is validated not by human commendation or outward impressiveness, but by divine power, suffering for Christ, and the fruit of transformed lives (2 Corinthians 4:7-12). Another key theme is the priority of divine knowledge and truth over human eloquence. Paul asserts that his "knowledge" (divine insight and understanding) far surpasses any deficiency in oratorical skill, emphasizing that the message's content and divine origin are paramount. This aligns with his earlier teaching in 1 Corinthians 1:17-25, where he contrasts the wisdom of the world with the "foolishness" of the cross, which is God's true power and wisdom. Finally, the verse underscores the theme of manifestation and transparency in ministry. Paul insists that his ministry was "throughly made manifest" among them, implying that his life, character, and the divine power at work through him were openly visible and undeniable proof of his legitimate calling, contrasting sharply with the hidden motives and deceptive practices of his opponents.
Exposition and Analysis
Key Word Analysis
This term, from which we derive "idiot," does not mean "ignorant" or "foolish" in this context. Rather, it refers to a "private person," someone without professional training or skill, particularly in the art of rhetoric. Paul is admitting that he was not a formally trained orator or a professional rhetorician in the classical Greek sense, which was highly valued in Corinthian society. He was a "layman" when it came to sophisticated public speaking.
This word signifies "knowing (the act)" or "knowledge," implying a deep, spiritual understanding and insight. Paul is asserting that while he might lack oratorical finesse, he possesses profound divine knowledge, a direct revelation of God's truth, which is far more valuable than human eloquence. This "knowledge" is not mere intellectual assent but a spiritual apprehension of God's mysteries.
Meaning "to render apparent" or "to show oneself," this verb emphasizes that Paul's ministry, his true character, and the divine power at work through him were not hidden but openly displayed and evident to the Corinthians. His apostleship was not a secret or a claim based on empty words, but a demonstrable reality that they had witnessed "in all things."
Verse Breakdown
"But though [I be] rude in speech"
Paul directly addresses the criticism leveled against him regarding his communication style. He concedes that he may not possess the polished, eloquent oratorical skills that the Corinthians admired, acknowledging his lack of formal rhetorical training or natural flair for public speaking. This concession disarms his critics by admitting to their perceived weakness, yet it prepares for a powerful counter-assertion.
"yet not in knowledge"
Immediately, Paul pivots from his perceived deficiency in speech to his undeniable strength in knowledge. He asserts that despite any lack of oratorical polish, he is certainly not lacking in profound divine knowledge or spiritual insight. This "knowledge" refers to the revelation of God's truth, the gospel, and the mysteries of Christ, which he received directly from God and faithfully proclaimed. This is a crucial distinction, prioritizing the substance of the message over its delivery.
"but we have been throughly made manifest among you in all things"
This is Paul's ultimate vindication. He declares that his true apostolic credentials and the authenticity of his ministry have been fully and openly demonstrated to the Corinthians in every possible way. This manifestation includes his consistent teaching, his blameless conduct, the miracles and signs performed through him, his sacrificial service, and the very existence of the Corinthian church as a fruit of his labor. His life and ministry among them were an open book, providing undeniable evidence of God's hand upon him, far outweighing any superficial critique of his speaking style.
Literary Devices
Paul employs several literary devices in this verse. Concession is evident in "But though [I be] rude in speech," where he acknowledges a perceived weakness to his critics. This is immediately followed by Antithesis, contrasting his "rudeness in speech" with his strength "not in knowledge," highlighting the qualitative difference between human skill and divine revelation. The phrase "throughly made manifest" uses Hyperbole to emphasize the undeniable and comprehensive nature of the evidence for his apostleship, suggesting that there was no aspect of his ministry that was hidden or unproven. Finally, there is an underlying Irony in Paul's entire "fool's speech," as he boasts reluctantly and in a way that exposes the folly of those who value superficiality over spiritual depth.
Theological and Thematic Connections
This verse underscores a profound theological truth: God's power and truth are not dependent on human eloquence or impressive outward appearances. Paul's ministry, characterized by weakness in human terms, was precisely where God's strength was most clearly displayed, preventing any boasting in human ability. This principle challenges believers to discern spiritual authority not by charismatic delivery or rhetorical skill, but by the depth of biblical truth, the authenticity of character, and the evident fruit of the Spirit. It champions substance over style, divine revelation over human wisdom, and humble service over self-promotion. The true measure of a messenger lies in the faithfulness to the message and the transformative power of God at work through them.
Reflection and Application
Paul's defense in 2 Corinthians 11:6 offers a powerful mirror for self-reflection and a guide for discerning spiritual leadership today. In an age often captivated by charisma, social media presence, and polished presentations, this verse calls us to prioritize substance over superficiality. It challenges us to ask: Are we more impressed by eloquent speakers or by those who faithfully and deeply convey God's truth, even if their delivery is less refined? Do we value genuine knowledge of God's Word and a life lived in integrity more than outward show? For those who teach or lead, it's a humbling reminder that our effectiveness comes not from our own abilities but from God's power working through us, and that our lives should be an open book, transparently manifesting the truth we proclaim. This verse encourages us to cultivate a deep understanding of Scripture and to live out our faith authentically, trusting that God will make His truth manifest through us, regardless of our perceived strengths or weaknesses.
Questions for Reflection
FAQ
What does Paul mean by "rude in speech"?
When Paul says he is "rude in speech," he is using the Greek word idiṓtēs, which refers to a private person or a layman, specifically someone unskilled or unprofessional in the art of rhetoric. He is admitting that he did not possess the formal training, oratorical flair, or sophisticated speaking style that was highly valued in Greek culture, particularly in Corinth. He was not a polished public speaker in the classical sense, unlike many of the "super-apostles" who likely prided themselves on their eloquence. This was a concession to a criticism leveled against him, but he immediately counters it with his true strength in divine knowledge.
How can Paul claim to be "not in knowledge" when he admits to being "rude in speech"?
Paul is drawing a crucial distinction between human rhetorical skill and divine spiritual knowledge. While he may lack the former ("rude in speech"), he emphatically possesses the latter ("not in knowledge"). His "knowledge" (Greek gnōsis) refers to a deep, spiritual understanding of God's revealed truth, the gospel, and the mysteries of Christ, which he received directly from the Lord (Galatians 1:11-12). This spiritual insight is far superior and more valuable than any human eloquence. He wants the Corinthians to understand that the power of his message comes from God's truth, not from his delivery style, as he explains in 1 Corinthians 2:1-5).
Christ-Centered Fulfillment
2 Corinthians 11:6, while a defense of Paul's apostleship, ultimately points to Christ by highlighting the nature of God's kingdom, which operates on principles contrary to worldly wisdom. Paul's willingness to be perceived as "rude in speech" yet rich in "knowledge" mirrors Christ's own earthly ministry. Jesus, though the embodiment of divine wisdom, did not come with the outward pomp or rhetorical flourishes of the world's powerful figures. His authority was not derived from human eloquence or impressive displays of worldly power, but from the inherent truth of His words and the undeniable manifestation of God's power through His miracles, teachings, and ultimately, His resurrection. The ultimate "manifestation" was Christ Himself, who, though appearing as a humble man, was the very "image of the invisible God" (Colossians 1:15) and the "Word made flesh" (John 1:14). Paul's ministry, therefore, was a continuation of this divine pattern: God chooses the "foolish things of the world to shame the wise" and the "weak things of the world to shame the strong" (1 Corinthians 1:27). In this way, Paul's weakness in speech serves to magnify the power and truth of Christ, ensuring that the glory belongs to God alone (2 Corinthians 4:7).