2 Corinthians 11:7

KJV

Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?

KJV (with Strong's)

{G2228} Have I committed {G4160} an offence {G266} in abasing {G5013} myself {G1683} that {G2443} ye {G5210} might be exalted {G5312}, because {G3754} I have preached {G2097} to you {G5213} the gospel {G2098} of God {G2316} freely {G1432}?

Complete Jewish Bible

Or did I sin in humbling myself so that you could be exalted, in proclaiming God’s Good News to you free of charge?

Berean Standard Bible

Was it a sin for me to humble myself in order to exalt you, because I preached the gospel of God to you free of charge?

American Standard Version

Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought?

Commentary

### 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](/1_corinthians/9-1-18 "Paul's Rights as an Apostle")), 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](/acts/18-3 "Paul's Tentmaking in Corinth")) 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](/philippians/2-3-8 "Christ's Humility and Example")). 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 (cf. [2 Corinthians 10:17-18](/2_corinthians/10-17-18 "Boasting in the Lord")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Offence (Greek, _hamartía'_):** From G266, 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.
* **Abasing (Greek, _tapeinóō'_):** From G5013, 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.
* **Exalted (Greek, _hypsóō'_):** From G5312, 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.
* **Freely (Greek, _dōreán'_):** From G1432, 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.

* [1 Corinthians 9:18](/1_corinthians/9-18 "Paul's Desire to Preach Without Charge")
* [Philippians 2:5-8](/philippians/2-5-8 "The Humility of Christ")
* [Galatians 1:6-9](/galatians/1-6-9 "Paul's Warning Against False Gospels")

### 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
* **In what ways might my pursuit of personal comfort or status hinder the effective sharing of the gospel with others?**
* **How can I, in my daily life, embody the principle of "abasing myself that others might be exalted" in my relationships and service?**
* **Do my actions and attitudes reflect the truth that the gospel of God is a free gift, or do I inadvertently create barriers to its reception?**
* **For those in ministry, how can we ensure that our financial practices and personal sacrifices consistently uphold the integrity and freeness of the gospel message?**

### FAQ

**Why did Paul refuse financial support from the Corinthians, unlike other apostles?**

Answer: Paul's refusal to accept financial support from the Corinthian church, while accepting it from other churches like the Philippians ([Philippians 4:15-16](/philippians/4-15-16 "Paul's Gratitude for Philippian Generosity")), was a strategic and principled decision. He explains his reasoning in [1 Corinthians 9:1-18](/1_corinthians/9-1-18 "Paul's Right to Support"). 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](/acts/18-3 "Paul's Tentmaking in Corinth")), 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?**

Answer: The "false apostles" (or "super-apostles" as Paul sarcastically calls them in [2 Corinthians 11:5](/2_corinthians/11-5 "Paul's Irony Regarding Super-Apostles")) 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](/2_corinthians/11-4 "Paul's Concern About a Different Gospel")) and seeking to enslave the Corinthians for their own gain ([2 Corinthians 11:20](/2_corinthians/11-20 "Paul's Rebuke of Corinthian Tolerance")).

### 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](/philippians/2-6-8 "Christ's Self-Emptying") 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](/john/10-18 "Jesus Lays Down His Life Freely")), so that humanity, dead in sin, might be spiritually exalted and reconciled to God ([Romans 5:8](/romans/5-8 "God Demonstrates His Love Through Christ's Death")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Corinthians 12:13

For what is it wherein ye were inferior to other churches, except [it be] that I myself was not burdensome to you? forgive me this wrong.

1 Thessalonians 2:9

For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

1 Corinthians 4:10

We [are] fools for Christ's sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.

1 Corinthians 4:12

And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

2 Corinthians 10:1

¶ Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:

1 Corinthians 9:6

Or I only and Barnabas, have not we power to forbear working?

Acts 18:1

¶ After these things Paul departed from Athens, and came to Corinth;