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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
Historical Reception
2 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.
Paul refused payment for two reasons. He would not resemble the false apostles who were preaching for their own advantage and not for the glory of God, nor would he allow the vigor of his message to become sluggish. For the person who accepts payment from sinners loses the authority to censor them.
"Or did I commit a sin in abasing myself that ye might be exalted?" What he says is this; "I lived in straitness;" for this is the force of "abasing myself." "Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?" And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. "Do ye then lay it to my charge that I abased myself? But thereby ye were exalted." For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, "this too was for your sakes."
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Summary
In 2 Corinthians 11:7, the Apostle Paul rhetorically challenges the Corinthian believers, asking if his deliberate act of self-abasement—specifically, refusing financial support while freely preaching the gospel of God—constituted an offense, especially given that this choice was made for their spiritual exaltation. This verse is a pivotal part of Paul's defense of his apostolic integrity against rival teachers who criticized his methods and sought to undermine his authority by contrasting his self-sufficiency with their own demands for remuneration.
Context
Literary Context
This verse is embedded within Paul's "fool's speech" (2 Corinthians 11:1-12:13), a section where he reluctantly engages in boasting, not about his own strengths, but about his weaknesses, sufferings, and the authenticity of his ministry, in stark contrast to the "super-apostles" who had infiltrated the Corinthian church. Chapters 10-13 form a cohesive unit where Paul defends his apostolic authority and character. He uses irony and sarcasm to highlight the absurdity of the Corinthians' susceptibility to these false teachers, who likely boasted of their eloquence, spiritual power, and demanded financial support. Paul's refusal of financial aid, which he had practiced consistently (e.g., 1 Corinthians 9:1-18), was ironically twisted by his detractors into a sign of his inferiority or lack of true apostolic status, prompting this sharp rhetorical question.
Historical & Cultural Context
The Corinthian church was a complex and often problematic community, marked by internal divisions, spiritual immaturity, and a susceptibility to external influences. In the Greco-Roman world, itinerant philosophers and rhetoricians often charged fees for their teaching, and it was common for patrons to support their chosen speakers. The "false apostles" likely conformed to these cultural expectations, demanding payment and boasting of their credentials. Paul, however, deliberately chose a different path, often working with his own hands (e.g., Acts 18:3) to support himself. This counter-cultural choice, intended to remove any financial barrier to the gospel and demonstrate the purity of his motives, was misunderstood and maligned by those who operated under different assumptions about status and remuneration. His self-abasement was a radical act in a society that valued honor and patronage.
Key Themes
This verse powerfully contributes to several major themes throughout 2 Corinthians and Paul's broader theology. It underscores the theme of Apostolic Integrity and Authority, as Paul defends his ministry not through conventional displays of power or wealth, but through self-sacrifice and genuine care for the church. It highlights the Nature of the Gospel as a Free Gift, emphasizing that God's grace, embodied in the good news, should never be commodified or seen as a means to personal gain. Paul's willingness to humble himself for the benefit of others exemplifies Servant Leadership and Self-Sacrifice in Ministry, a principle he consistently taught (e.g., Philippians 2:3-8). The verse also touches on the theme of Boasting, as Paul ironically boasts in his weakness and self-sufficiency, contrasting it with the worldly boasting of his rivals (2 Corinthians 10:17-18).
Exposition and Analysis
Key Word Analysis
Meaning "a sin (properly abstract)." In this context, Paul is using the term to refer to an act perceived as a wrong, a misstep, or a transgression against proper conduct or expectation. He is ironically asking if his refusal to accept support, which was seen as unconventional by some, could be considered a "sin" or a "wrongdoing" in their eyes.
Meaning "to depress; figuratively, to humiliate (in condition or heart)." This word signifies Paul's deliberate act of lowering his social or financial standing. He chose to work with his hands and forgo the customary support for apostles, thereby humbling himself in the eyes of the world, but for a spiritual purpose.
Meaning "to elevate (literally or figuratively); to exalt, lift up." This term stands in direct contrast to "abasing." Paul's self-humiliation was not an end in itself, but a means to the spiritual elevation and benefit of the Corinthians, enabling them to receive the gospel without suspicion or financial burden.
Meaning "gratuitously (literally or figuratively):--without a cause, freely, for naught, in vain." This adverb emphasizes the uncompensated nature of Paul's preaching. He offered the gospel as a free gift, reflecting its inherent nature as divine grace, without any expectation of payment or personal gain.
Verse Breakdown
"Have I committed an offence in abasing myself"
Paul opens with a rhetorical question, challenging the Corinthians' perception of his actions. The "offence" here is his deliberate choice to humble himself, specifically by not accepting financial support from them. This was counter to the cultural norms for teachers and apostles, and his detractors used it against him, implying he was either not a true apostle or that his message wasn't worth their support. Paul forces them to confront the absurdity of considering such an act of self-sacrifice as a "sin."
"that ye might be exalted"
This clause reveals Paul's profound motive. His self-abasement was not for personal gain or a false show of humility, but for the spiritual benefit and elevation of the Corinthian believers. By removing any financial barrier or perception of greed, Paul ensured the gospel's purity and accessibility, allowing the Corinthians to be spiritually enriched, uplifted, and brought closer to God. Their "exaltation" was the direct, intended result of his "abasement."
"because I have preached to you the gospel of God freely?"
This final clause provides the specific context and justification for Paul's "abasement." He preached the "gospel of God"—the good news originating from God and revealing His saving plan—without charge. The word "freely" (Greek: dōreán) is crucial, emphasizing that the gospel, being a gift of divine grace, should be given without cost. Paul's integrity in ministry ensured that the Corinthians received this priceless gift unhindered by financial obligation or suspicion of mercenary motives.
Literary Devices
Paul masterfully employs several literary devices in this verse. The primary device is a Rhetorical Question, "Have I committed an offence...?", which is not meant to elicit an answer but to provoke thought and highlight the absurdity of the accusation. This question is imbued with Irony, as Paul's actions, which were truly selfless and beneficial, were being presented as a fault by his adversaries. Furthermore, the verse features a striking Antithesis between "abasing myself" (tapeinóō) and "ye might be exalted" (hypsóō). This sharp contrast underscores the paradoxical nature of true Christian ministry, where the servant's humility leads to the spiritual upliftment of those served. This paradox is central to Paul's defense, demonstrating that his apparent weakness was, in fact, a source of spiritual strength and integrity, directly serving the Corinthians' highest good.
Theological and Thematic Connections
Paul's rhetorical question in 2 Corinthians 11:7 encapsulates a profound theological truth about the nature of the gospel and the character of true ministry. The gospel, as the "gospel of God," is fundamentally a gift of divine grace, freely given by God to humanity through Christ. Therefore, its proclamation should reflect this inherent freeness, unburdened by human cost or mercenary motives. Paul's willingness to "abase" himself by forgoing financial support was not a sign of weakness, but a powerful demonstration of his commitment to this principle and his genuine love for the Corinthians. It mirrored the ultimate act of divine humility in Christ, who emptied Himself for humanity's exaltation. This verse challenges believers to prioritize the spiritual well-being of others and the unhindered spread of God's truth over personal comfort, gain, or status, ensuring that the message of grace remains accessible and untainted.
Reflection and Application
Paul's defense in 2 Corinthians 11:7 offers timeless principles for both individual believers and those in ministry. For every Christian, it underscores the importance of humility and self-sacrifice in serving others. Are we willing to set aside our own preferences, comforts, or even perceived rights for the greater spiritual good of those around us? Do our actions consistently demonstrate that the gospel is a priceless gift, freely received and freely given? For those called to lead and teach in the church, this verse is a powerful reminder of apostolic integrity. It challenges us to examine our motives, ensuring that personal gain or recognition never overshadows the pure proclamation of God's truth. True spiritual leadership, as exemplified by Paul and ultimately by Christ, often involves a willingness to "abase" oneself, to serve rather than be served, and to prioritize the spiritual exaltation of others. This means being transparent, avoiding any appearance of greed, and ensuring that the message of grace is always accessible without financial barriers.
Questions for Reflection
FAQ
Why did Paul refuse financial support from the Corinthians, unlike other apostles?
Paul's refusal to accept financial support from the Corinthian church, while accepting it from other churches like the Philippians (Philippians 4:15-16), was a strategic and principled decision. He explains his reasoning in 1 Corinthians 9:1-18. While he affirmed the right of an apostle to receive support, he chose not to exercise this right in Corinth to remove any potential obstacle or suspicion that he was preaching for personal gain. The Corinthians were a contentious group, prone to factionalism and suspicion. By preaching "freely" and supporting himself, often through tentmaking (Acts 18:3), Paul ensured that the gospel's purity and his own motives were beyond reproach, allowing the Corinthians to receive the message without reservation.
Who were the "false apostles" Paul was contending with in Corinth?
The "false apostles" (or "super-apostles" as Paul sarcastically calls them in 2 Corinthians 11:5) were rival teachers who had infiltrated the Corinthian church. They were likely Jewish Christians who boasted of their eloquent speech, impressive credentials, and perhaps spiritual experiences, while subtly or overtly undermining Paul's authority and ministry. They criticized Paul for his perceived lack of eloquence, his physical appearance, his sufferings, and ironically, his refusal to accept payment, which they twisted into a sign of his inferiority. Paul viewed them as peddling a different gospel (2 Corinthians 11:4) and seeking to enslave the Corinthians for their own gain (2 Corinthians 11:20).
Christ-Centered Fulfillment
Paul's rhetorical question in 2 Corinthians 11:7, challenging whether his self-abasement for the Corinthians' exaltation was an offense, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Paul's willingness to humble himself by preaching the gospel "freely" and refusing financial gain directly mirrors the divine humility of Christ. As Philippians 2:6-8 so powerfully states, Christ, "being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Jesus' entire earthly ministry was an act of profound self-abasement, not for His own benefit, but for the "exaltation" of humanity. He freely offered the ultimate "gospel of God"—salvation from sin and eternal life—without cost, demanding nothing in return but faith. His sacrifice on the cross was the supreme act of giving Himself "freely" (John 10:18), so that humanity, dead in sin, might be spiritually exalted and reconciled to God (Romans 5:8). Paul's ministry, therefore, was not merely an ethical example, but a living embodiment of the Christ-like principle of self-giving love and grace, making the free gift of God accessible to all.