2 Corinthians Chapter 11
Paul’s “Foolish Boasting”
A. Why Paul defends his credentials
1. (2 Corinthians 11:1) Introduction: Please bear with me!
“Oh, that you would bear with me in a little folly—and indeed you do bear with me.”
Paul begins with an appeal for patience as he engages in what he terms “a little folly.” He does not use the word folly because his defense is meaningless or unwise, but because he undertakes it reluctantly. For Paul, the defense of his apostleship was necessary, yet it felt like wasted energy when he could otherwise focus on edifying the church with sound doctrine. His opponents forced him into this role, compelling him to demonstrate the legitimacy of his calling and ministry. He recognizes that many among the Corinthians, influenced by worldly standards of rhetoric and display, would consider such boasting to be foolishness.
The phrase “and indeed you do bear with me” suggests that Paul already senses their willingness to listen, though he must remind them of their duty to do so. His acknowledgment shows both confidence and pastoral sensitivity, preparing the way for his deeper arguments.
2. (2 Corinthians 11:2–4) Why Paul’s apostolic credentials are important.
“For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!”
Paul explains his motive in defending his apostleship: he is jealous for the Corinthians with a “godly jealousy.” This is not the petty, self-centered jealousy of human rivalry, but a holy concern that mirrors the Lord’s own zeal for His people. God Himself declares, “For I, the LORD your God, am a jealous God” (Exodus 20:5). Divine jealousy is love in action, unwilling to allow His people to be corrupted by rivals who would draw them into destruction. Likewise, Paul refuses to stand idle while false teachers seduce the church into error.
Paul then introduces the imagery of marriage. He says, “For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.” Here Paul assumes the role of the friend of the Bridegroom, much like John the Baptist described himself in John 3:29, guarding and preparing the bride (the church) for Christ, the true Bridegroom. In Jewish culture, the betrothal was a binding contract, broken only by divorce, and unfaithfulness in that period was considered adultery. Paul’s responsibility, therefore, was to ensure their purity until the marriage feast of the Lamb (Revelation 19:7–9). To stray from Christ during this time would be spiritual adultery, a betrayal of the covenant bond.
His concern deepens in verse 3: “But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ.” The reference to Genesis 3 reminds us of the subtlety of Satan’s tactics. Just as the serpent whispered half-truths to Eve, so false apostles weave together attractive doctrines that disguise deadly lies. Satan’s methods remain consistent: deception through distortion. He does not typically present open rebellion but cloaks rebellion with fragments of truth, leading hearts astray.
Paul highlights the danger: the corruption of their minds away from “the simplicity that is in Christ.” This simplicity does not mean shallow or simplistic faith but refers to the pure, single-hearted devotion to Christ that is free from duplicity and worldly corruption. In Christ alone there is life and salvation; yet the Corinthians were in danger of being seduced by complex philosophies and triumphalistic teachings that distracted from the sufficiency of Jesus.
Verse 4 intensifies the warning: “For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” Paul identifies the danger of three distortions:
Another Jesus – a distorted Christ, shaped to fit human expectations rather than revealed truth. This counterfeit Jesus may emphasize triumph without suffering, glory without the cross, or license without holiness.
A different spirit – a counterfeit spiritual influence, not the Holy Spirit of truth but one that mimics spirituality while leading into error.
A different gospel – a false message of salvation, whether legalism, human wisdom, or worldly prosperity, which denies the true gospel of grace through faith in Christ alone.
The Corinthians were in danger of tolerating these falsehoods. The phrase “you may well put up with it” is a sharp rebuke: their willingness to entertain error revealed spiritual immaturity and susceptibility to deception. Paul warns that openness without discernment is not a virtue but a pathway to destruction.
Theological Reflections
Paul’s words remind us that true ministry is not measured by outward strength, charisma, or eloquence, but by fidelity to Christ and His gospel. Just as Christ humbled Himself—“who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:6–8)—so also Paul bore weakness as a mark of true apostleship.
False teachers appeal to pride, promising a Christ without the cross, a gospel without repentance, and a spirit without truth. Paul’s godly jealousy calls believers back to covenant loyalty, to the simplicity and purity of devotion to Christ. Spiritual vigilance is necessary, for as Satan deceived Eve, he still seeks to corrupt minds through subtleties that distort the gospel.
A. Why Paul defends his credentials (2 Corinthians 11:4, expanded)
“For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” (2 Corinthians 11:4, NKJV)
d. For if he who comes preaches another Jesus:
Paul presses the danger of false teachers with sharp precision. It is vital that the Corinthian believers recognize the peril of tolerating those who preach another Jesus. To reject Paul’s apostolic authority was not merely a personal slight; it exposed them to a counterfeit Christ. The agitators among them did not simply oppose Paul, they distorted Christ Himself.
The identity of this “other Jesus” likely appealed to Corinthian expectations of triumphalism. Because they scorned Paul’s weaknesses—his humility, his sufferings, his lack of rhetorical brilliance—they would be attracted to a version of Christ who embodied worldly ideals of power, status, and glory. This “super Jesus,” devoid of weakness, suffering, humiliation, and the cross, was not the true Christ of Scripture. Such a figure could not save. True salvation rests only in the Jesus who “was despised and rejected by men, a Man of sorrows and acquainted with grief” (Isaiah 53:3), who bore our sins in His suffering and death. A Jesus without the cross is another Jesus, and another Jesus is no Savior at all.
ii. Whom we have not preached… a different spirit… or a different gospel:
Paul links the distortion of Christ with the distortion of the Spirit and the gospel. To alter Christ is to alter everything. This is why Paul gave the Galatians such a severe warning: “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” (Galatians 1:8–9).
The curse Paul pronounces underscores the eternal consequences of tampering with the gospel. A false Christ leads to a false spirit—a counterfeit spiritual influence that mimics the Holy Spirit but deceives and enslaves. It also leads to a false gospel, a message that promises life but delivers death. Any system of teaching that denies salvation by grace through faith in Christ alone is another gospel. This explains Paul’s urgency in defending his credentials, for if his apostolic authority was undermined, the truth of the gospel itself was at stake.
e. If he who comes:
Paul uses this phrase to describe the intruders. Unlike true apostles who are “sent ones” commissioned by Christ Himself, these deceivers were merely “those who came.” They had no divine commissioning, no true calling, and no Spirit-given authority. To call them apostles was a lie. Their arrival was presumptuous, self-appointed, and in direct opposition to the mission God had given Paul. The contrast is sharp: Paul was sent, they merely came.
f. You may well put up with it:
The heart of Paul’s concern was not merely the presence of false teachers but the Corinthian church’s willingness to tolerate them. The greater tragedy was not that deceivers existed but that the believers had opened the door to them. Spiritual gullibility left the church vulnerable, and their tolerance of such teachers revealed a lack of discernment and loyalty to Christ.
Paul’s critique carries prophetic weight for the church today. False teachers have always arisen, twisting Christ, the Spirit, and the gospel. Yet the ongoing scandal is that churches embrace them rather than exposing them. Believers often prefer messages that tickle the ear and elevate human pride rather than the truth that humbles and sanctifies. Paul reminds us that Christ will hold His church accountable for every teacher she tolerates. Just as the risen Lord warned the church in Thyatira, “Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols” (Revelation 2:20), so also every generation of believers must answer to Christ for their discernment.
Theological Reflections
Paul’s teaching here underscores the necessity of discernment. Christianity is not a buffet of doctrines from which one may choose at will. There is one true Christ, one true Spirit, and one true gospel. To exchange these for counterfeits is to abandon salvation itself. The danger lies not only in the deceivers who come but in the hearts of believers willing to endure and even celebrate them.
The lesson is timeless: churches that crave charisma without truth, triumph without suffering, or prosperity without holiness inevitably embrace “another Jesus.” Yet such a Christ cannot redeem. Only the crucified and risen Jesus—the One Paul preached—is the Savior. The responsibility falls on pastors, teachers, and every believer to guard the purity of the gospel with the same godly jealousy that burned in Paul’s heart.
Paul’s “Foolish” Humility
3. (2 Corinthians 11:5–9)
“For I consider that I am not at all inferior to the most eminent apostles. Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifested among you in all things. Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? I robbed other churches, taking wages from them to minister to you. And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself.”
a. For I consider that I am not at all inferior to the most eminent apostles:
Paul begins by affirming that he is in no way inferior to those he sarcastically refers to as the “most eminent apostles.” The Greek phrase carries the sense of “super apostles” or “extra apostles,” a mocking reference to the false teachers who boasted of their superiority. The Corinthians, enamored with appearances, rhetorical skills, and outward prestige, were tempted to measure Paul by these superficial standards. Yet Paul makes it clear that in terms of divine authority, spiritual calling, and knowledge of Christ, he is in no way deficient.
Some commentators have debated whether Paul refers to true apostles such as Peter or Apollos (as mentioned in 1 Corinthians 1:12). However, given the tone of sarcasm and the context of defending his ministry against impostors, it is best understood as a rebuke of the pretenders who exalted themselves as superior apostles. Paul refuses to concede an inch to these deceivers, and he will later show how his very weaknesses and sufferings are the marks of his true apostleship.
b. Even though I am untrained in speech, yet I am not in knowledge:
Paul admits that by worldly standards of rhetoric, he was considered “untrained in speech.” In Corinthian culture, oratory was highly prized. Sophists and philosophers gained fame through their eloquence and dramatic presentation. Paul, however, deliberately rejected this form of entertainment-driven speaking. His preaching was simple, straightforward, and focused on the truth of Christ crucified.
This simplicity should not be confused with lack of substance. Paul declares that although his speech may not impress, his knowledge was profound and Spirit-given. He had been caught up to the third heaven (2 Corinthians 12:2–4), entrusted with divine revelation (Galatians 1:11–12), and taught directly by Christ Himself. He knew the Scriptures intimately and proclaimed the mysteries of God faithfully. What mattered was not polished delivery but spiritual truth.
An illustration helps: at a banquet, a famous actor recited Psalm 23 with perfect eloquence, and the crowd erupted in applause. Later, a humble man recited the same Psalm without flourish, but with deep sincerity. The audience sat in silence, moved to the heart. The actor then remarked, “I know the Psalm, but you know the Shepherd.” In the same way, Paul’s preaching lacked showmanship, but it possessed the Spirit’s power because he knew Christ intimately.
c. But we have been thoroughly manifested among you in all things:
Paul reminds them that his life and ministry had been laid bare before them. He had lived transparently, without pretense or hidden agenda. They had seen his integrity, his consistency, and his sincerity. Unlike the false apostles, Paul had nothing to hide. His credibility came not from rhetorical polish but from authenticity in word and deed.
This is a crucial mark of true ministry: not outward performance but open, honest living before God and His people. Paul’s manifestation “in all things” demonstrated that the gospel he preached shaped the very fabric of his life.
d. Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge?
Here Paul raises a rhetorical question. Some of the Corinthians had criticized him for refusing financial support from them, considering it a sign of inferiority. In Greco-Roman society, respected philosophers or teachers often received patronage, and to decline support could be seen as dishonorable. Paul turns this on its head: his refusal to burden them was not sin but sacrifice. He humbled himself, working with his own hands and accepting aid from other churches, so that the Corinthians might be exalted spiritually by receiving the gospel free of charge.
e. I robbed other churches, taking wages from them to minister to you:
Paul uses strong, ironic language. Of course, he did not literally rob churches. Instead, he means that other congregations, especially the Macedonians, financially supported his work so that he could serve the Corinthians without charge. The churches of Macedonia gave sacrificially, as Paul noted earlier in 2 Corinthians 8:1–4, where their generosity flowed out of deep poverty and affliction. Their support enabled Paul to minister in Corinth without placing financial demands on them.
f. And when I was present with you, and in need, I was a burden to no one:
Paul recalls that even when he faced personal need while in Corinth, he never made himself a financial weight upon them. Instead, “the brethren who came from Macedonia supplied” what he lacked. This is likely a reference to gifts from the Philippian believers, who were consistent supporters of Paul’s ministry (Philippians 4:15–16).
Paul’s refusal to take from the Corinthians was intentional. He wanted to remove every possible stumbling block to the gospel. His opponents may have demanded money, but Paul freely gave of himself, reflecting the self-giving nature of Christ.
g. And in everything I kept myself from being burdensome to you, and so I will keep myself:
Paul concludes by affirming his ongoing commitment to remain independent of them financially. This was not because he despised their potential support, but because he would allow no grounds for accusation that he preached for personal gain. His ministry was marked by humility and integrity, a sharp contrast to the mercenary motives of the false apostles.
Theological Reflections
Paul’s words here challenge every generation of ministers. The true measure of apostolic authority is not eloquence, appearance, or wealth, but integrity, humility, and sacrificial service. Paul demonstrated that gospel ministry is not about what one can gain from the church, but what one can give. His humility in refusing financial support was not weakness but strength, for it removed obstacles to the gospel and proved the sincerity of his love.
In a culture that prizes charisma and power, Paul reminds us that ministry is not performance but faithfulness. As he wrote elsewhere, “For our exhortation did not come from error or uncleanness, nor was it in deceit. But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts” (1 Thessalonians 2:3–4).
(2 Corinthians 11:7–9)
“Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? I robbed other churches, taking wages from them to minister to you. And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself.”
d. Did I commit sin in humbling myself… because I preached the gospel of God to you free of charge?
In the cultural climate of Corinth, it was expected that skilled orators and teachers would be paid for their instruction. Those who declined compensation were often looked down upon as amateurs with nothing valuable to offer. A speaker’s worth was measured by how much he could command in patronage, not by the content of his message. Against this backdrop, Paul’s refusal to accept money was interpreted by some as evidence that his message was of little worth.
Paul turns this cultural standard on its head by asking, with biting irony, if he had sinned by preaching without charge. The question exposes the worldliness of the Corinthians, who evaluated ministry according to secular prestige rather than spiritual truth. What they saw as shameful, Paul saw as honorable. His decision to forgo payment was a conscious strategy to protect the integrity of the gospel, ensuring that no one could accuse him of preaching for personal gain.
i. Did I commit sin? Paul’s irony here is sharp. Some Corinthians were so worldly in their reasoning that they considered his humility a fault and his self-sacrifice a sin. Their criticism revealed their spiritual immaturity and blindness to the nature of gospel ministry. True apostleship is marked not by self-promotion but by self-denial. Paul followed the pattern of Christ, who “did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28). To consider Paul’s humility sinful was to invert the very values of the kingdom of God.
e. I robbed other churches, taking wages from them to minister to you:
Paul employs a strong, even shocking, expression when he says he “robbed” other churches. The word in classical Greek was often used to describe stripping a dead soldier of his armor. Of course, Paul did not literally rob anyone; his use of the term is rhetorical, stressing the disproportionate sacrifice of other churches on behalf of the Corinthians. The Macedonian believers, especially the Philippians, gave generously to support Paul, enabling him to serve in Corinth without taking anything from them.
The irony lies in the fact that the Corinthians, with all their wealth and status, should have been the ones supporting Paul. As he explains in 1 Corinthians 9:4–11, it is right for those who sow spiritual seed to reap material support. Yet Paul deliberately refrained from claiming this right in Corinth. Instead, he bore hardship to guard the gospel from accusations of greed and to distinguish his ministry from the manipulative practices of false teachers.
i. Paul refers to the fact that he received support from Christians in other cities during his time in Corinth. This “robbery” was in reality the generosity of churches in Macedonia, who gave sacrificially despite their poverty. Paul had earlier praised them for this in 2 Corinthians 8:1–4, saying they gave “beyond their ability, freely willing.” They understood that the advance of the gospel was worth personal sacrifice.
ii. For what I lacked the brethren who came from Macedonia supplied:
Paul specifically acknowledges the provision of the Philippian church. He wrote with gratitude in Philippians 4:14–18, saying: “Nevertheless you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.”
This generosity made it possible for Paul to remain in Corinth without burdening them financially. What the Corinthians failed to recognize was that their lack of support was a spiritual blemish on them, while the Macedonians gained eternal fruit by their sacrifice.
Theological Reflections
Paul’s words remind us that gospel ministry is not to be measured by cultural expectations or financial arrangements but by faithfulness to Christ. A preacher’s worth does not lie in rhetorical skill or public acclaim but in loyalty to the message of the cross. To those who judged by worldly standards, Paul appeared unimpressive, even suspicious. Yet in reality, his refusal of Corinthian support was a testimony to the purity of his motives and the power of his message.
There is also a profound lesson in stewardship here. The Philippians, though poor, laid up eternal treasure by supporting gospel work. Their sacrificial giving became a fragrant offering to God. Meanwhile, the Corinthians, though wealthy, failed to honor the one who brought them spiritual life. This contrast highlights that true generosity flows not from abundance but from love.
Paul Against the False Apostles
4. (2 Corinthians 11:10–15)
“As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. Why? Because I do not love you? God knows! But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.”
a. No one shall stop me from this boasting:
Paul insists with solemn conviction that, “As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia.” His “boast” was not about worldly accomplishments but about the purity of his ministry—namely, that he preached the gospel free of charge and without burden. This refusal to exploit the Corinthians financially was a testimony to the integrity of his apostleship. Unlike the false apostles who sought profit, Paul could boldly claim that he ministered selflessly. This was not a matter of pride but of truth, for his boast was grounded in the reality of Christ’s life in him.
b. Why? Because I do not love you? God knows!
Paul anticipates the objection that his refusal to accept money from the Corinthians signified a lack of love for them. Nothing could be further from the truth. He solemnly invokes God as witness that his actions were motivated by deep love. His choice to embarrass the Corinthians by boasting in his humility was not cruelty but pastoral concern, designed to awaken them from worldly thinking and draw them back to Christ. True love sometimes requires uncomfortable correction. Paul’s discipline was evidence of his commitment to them, not a denial of it.
c. I will continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are:
Paul declares his determination to continue in this practice—not taking money, not burdening the Corinthians, not seeking honor from them—in order to undercut the pretensions of the false apostles. These deceivers desired recognition as equal to Paul and the other true apostles. They longed for the prestige and authority of apostolic office without its divine commissioning or sacrificial cost. By maintaining his own integrity, Paul deprived them of any basis for comparison. His refusal to exploit the Corinthians revealed them as mercenaries, not ministers.
d. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ:
Paul strips away all sarcasm and speaks plainly: these opponents are not “super apostles” but false apostles. They are deceitful workers, laboring not for Christ but for their own gain. Their entire ministry is a masquerade. They are “transforming themselves into apostles of Christ,” assuming the outward form of apostleship while lacking its reality. A true apostle is called and sent by God; no man can appoint himself. As Matthew Poole noted, they were never apostles of Christ—only pretenders who fashioned themselves into that form to deceive. Their transformation was not God’s work but their own, a counterfeit act patterned after the deception of Satan himself.
i. Few modern Christians want to acknowledge the ongoing reality of false apostles and deceitful workers. Yet Scripture makes clear that they existed in Paul’s day and remain today. The danger has not passed. False apostles will always arise wherever the gospel advances, seeking to corrupt the truth and lead souls astray.
e. For Satan himself transforms himself into an angel of light.
Paul explains why this deception is so convincing. Satan, the father of lies, does not always appear in obvious wickedness. He often cloaks himself in beauty and apparent righteousness. If Satan were to manifest visibly, he would likely appear as a creature of awe-inspiring glory, tempting men to worship him. His most effective strategy is not the roaring lion but the angel of light. He presents evil under the guise of good, heresy under the guise of truth, and corruption under the guise of holiness.
Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness. If their master disguises himself, why would his servants not do the same? They put on the outward appearance of righteousness, but their hearts are full of deceit. Outward image, eloquence, and polished presentation mean nothing if the gospel is corrupted.
i. It is easy for Christians to be deceived by appearances. Many only recognize evil if it declares itself openly. Yet Scripture warns that the most dangerous evil is cloaked in religious garb. Jesus Himself warned, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves” (Matthew 7:15).
ii. This danger is vividly demonstrated in church history. As Clarke observed, Satan has tempted men under three disguises: the subtle serpent, the roaring lion, and the angel of light. As the serpent, he deceives through subtlety and half-truths. As the lion, he ravages through open persecution. As the angel of light, he perverts religion itself, persuading men to commit atrocities in the name of truth. From the fires of the Inquisition to the horrors of pagan persecution, Satan has worn each mask.
iii. R. Kent Hughes rightly noted that in today’s church, “an individual has only to make the most preposterous claims for himself in order to gain an enthusiastic and undiscerning following.” Modern believers, like the Corinthians, are often captivated by charisma, image, and novelty rather than tested by the truth of God’s Word.
f. According to their works:
Paul concludes with a sobering declaration: the end of these false apostles is certain. Their judgment will not be according to appearances but according to their works. Outward disguise cannot shield them from the righteous judgment of God. Their eternal fate is destruction, for “the Lord will render to each one according to his deeds” (Romans 2:6). Their polished rhetoric, apparent spirituality, and deceptive ministries will be exposed as frauds before the throne of Christ.
Theological Reflections
Paul’s warning strikes at the heart of discernment in every age. The church must not judge by appearance, eloquence, or popularity but by fidelity to Christ and His Word. False apostles will often appear righteous, even spiritual, but their fruits expose them. Jesus gave the test: “Therefore by their fruits you will know them” (Matthew 7:20).
Paul’s strategy was to maintain his own integrity, even if it embarrassed or offended the Corinthians, so that false teachers would be unmasked. His godly jealousy for their souls demanded it. True love confronts error, even at the risk of misunderstanding. Believers today must likewise guard against deception, testing every teaching against the Word of God.
Paul’s Credentials as a “Foolish” Apostle
1. (2 Corinthians 11:16–21) Fools and Boasting
“I say again, let no one think me a fool. If otherwise, at least receive me as a fool, that I also may boast a little. What I speak, I speak not according to the Lord, but as it were, foolishly, in this confidence of boasting. Seeing that many boast according to the flesh, I also will boast. For you put up with fools gladly, since you yourselves are wise! For you put up with it if one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face. To our shame, I say that we were too weak for that! But in whatever anyone is bold—I speak foolishly—I am bold also.”
a. Let no one think me a fool… I also may boast a little:
Paul begins with both irony and hesitation. He does not wish to engage in boasting, for it feels like folly, yet he recognizes the necessity. The Corinthians had been captivated by the self-promotion of false apostles, whom they esteemed as “super apostles.” To regain their attention and defend his true apostleship, Paul condescends to use their methods briefly, though with evident reluctance. His sarcasm is pointed: if they delight in fools, then they can bear with him as he “boasts a little.”
i. Paul’s difference from the “real” fools soon becomes clear. While others boast of credentials for their own glory, Paul will boast in weakness and suffering, revealing that his strength is only in Christ. His “foolishness” serves to magnify the cross.
b. What I speak, I speak not according to the Lord, but as it were, foolishly:
Here Paul clarifies his meaning. He does not mean his words contradict the Lord but that his focus is on himself rather than on Christ. Normally, Paul refuses to magnify himself. As he had already written earlier, “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake” (2 Corinthians 4:5). Yet because the Corinthians were swayed by boasts according to the flesh, Paul adapts his method temporarily, though reluctantly.
i. Paul’s boasting stands apart from theirs. Whereas false apostles exalted themselves in worldly categories—appearance, eloquence, and authority—Paul’s “boasting” will soon highlight scars, persecutions, and humiliations that mark him as Christ’s true servant.
c. For you put up with fools gladly, since you yourselves are wise!
Here Paul’s sarcasm drips heavily. The Corinthians prided themselves on wisdom, yet they tolerated the most foolish of teachers. They endured exploitation and abuse from the false apostles while boasting of their spiritual maturity. Paul exposes their inconsistency: if they could endure the foolish boasting of impostors, they could endure his for a little while.
d. For you put up with it if one brings you into bondage:
Paul now outlines the kind of abuses they tolerated. The word bondage likely refers to oppressive spiritual control. The false apostles may have been legalists, seeking to place believers back under bondage to the Law, contrary to the freedom believers have in Christ (Galatians 5:1). More likely, given the context, this bondage refers to authoritarian domination. The Corinthians had accepted domineering leadership that exalted human authority over the liberty found in Christ.
i. Authoritarian leaders often mask domination with outward displays of power and prestige. The Corinthians, enamored with appearance, tolerated such bondage as if it were spiritual. But Paul’s ministry, marked by humility, was wrongly dismissed as weakness.
e. If one devours you, if one takes from you, if one exalts himself, if one strikes you on the face:
Paul expands the list of abuses. The Corinthians tolerated exploitation (if one devours you), financial manipulation (if one takes from you), arrogance (if one exalts himself), and even physical mistreatment (if one strikes you on the face). Their admiration for worldly strength and prestige left them blind to true spiritual authority.
i. The example of being struck on the face is not hypothetical. In Acts 23:2, the high priest commanded that Paul be struck on the mouth. In 1 Timothy 3:3, Paul lists physical violence as a disqualification for leadership. Religious authorities in that era often resorted to such abusive displays of dominance, and Paul notes the Corinthians would tolerate even this.
ii. The tragedy is timeless. Many believers are more comfortable with domineering, authoritarian leaders who project power than with shepherds who reflect Christ’s gentleness. They mistake pride for strength and humility for weakness. Paul’s sarcasm exposes their folly.
f. To our shame, I say that we were too weak for that!
Paul’s irony continues. If exploiting and abusing people was a mark of spiritual authority, then he confesses he was “too weak” for such ministry. His weakness, however, was true strength, for it aligned him with the pattern of Christ. Paul would rather be considered weak than compromise the truth of the gospel or exploit God’s people.
g. But in whatever anyone is bold—I speak foolishly—I am bold also:
Having established the absurdity of the Corinthians’ admiration for false apostles, Paul prepares to present his own “boasts.” Yet his boasting will invert worldly standards. Instead of listing power, prestige, or eloquence, Paul will recount imprisonments, beatings, shipwrecks, and weaknesses—things no false apostle would dare to claim. In so doing, Paul exposes the difference between self-exalting impostors and Christ-exalting apostles.
Theological Reflections
This passage is a masterclass in irony and pastoral confrontation. Paul refuses to let the Corinthians remain deceived by outward appearances. By temporarily adopting the rhetoric of “fools,” he shows how empty such boasting is when compared with the reality of Christlike suffering.
The Corinthians’ tolerance of abusive leadership is a warning to every generation. Believers must discern true shepherds by their fruits, not by their charisma or authoritarian style. Christlike leaders serve in humility and sacrifice, not in domination or exploitation.
In the end, Paul’s “foolish boasting” highlights the paradox of the gospel: strength is found in weakness, life comes through death, and authority is exercised through service.
Paul’s Apostolic Credentials
2. (2 Corinthians 11:22–33)
“Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness—besides the other things, what comes upon me daily: my deep concern for all the churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation? If I must boast, I will boast in the things which concern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying. In Damascus the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to arrest me; but I was let down in a basket through a window in the wall, and escaped from his hands.”
a. Are they Hebrews? So am I:
Paul begins by establishing his heritage. His human ancestry, if that were the standard, was unimpeachable. He was a Hebrew, an Israelite, and the seed of Abraham. By calling himself a Hebrew, Paul distinguishes himself as a Jew of Judean descent, connected to the traditions and language of his fathers, unlike those scattered Jews more Hellenized by foreign cultures. Though born in Tarsus of Cilicia (Acts 21:39), his lineage remained firmly tied to Judea.
i. Paul acknowledges, however, that blood ancestry does not make one an apostle or a true servant of Christ. Yet because the false apostles gloried in such credentials, Paul meets them on their own ground. He admits that to even argue this way is to “speak foolishly,” for true apostleship comes only by the calling and grace of Christ. Still, to unmask their foolishness and magnify Christ’s way, Paul continues.
b. Are they ministers of Christ? — I speak as a fool — I am more:
Here Paul contrasts his ministry with that of the false apostles. They claimed the honored title “minister of Christ,” treating it as a badge of prestige. Paul reclaims the word but defines it differently. The Greek diakonos refers to a servant, even a menial worker. The false apostles exalted themselves as privileged leaders; Paul describes ministry as lowly service marked by suffering and toil.
i. Paul’s claim, “I am more,” does not elevate himself above others in pride but points to the authenticity of his servanthood. His credentials are not titles but scars, not privileges but persecutions. His ministry is proven not by outward show but by endurance in hardship.
c. In labors more abundant:
Paul reminds them that his work exceeded all others in diligence. He testifies elsewhere, “But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me” (1 Corinthians 15:10). While the false apostles sought ease, Paul embraced labor for the sake of the gospel. His tireless work, often unappreciated, reflected his devotion to Christ, not to personal honor.
d. In stripes above measure:
Paul next points to his beatings and persecutions. He suffered both from Jews and Gentiles. “From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned.”
The Mosaic Law set the maximum at forty lashes (Deuteronomy 25:3), but out of fear of accidental miscount, the Rabbis limited it to thirty-nine. This was not mercy but legalistic caution. Jewish writings describe the procedure: the offender’s hands bound, his upper body bared, and blows administered with full strength by the scourger, each lash striking chest and shoulders. Paul endured this not once but five times.
Roman beatings were no less severe. Three times he was beaten with rods, punishments designed to humiliate and break men. Once he was stoned, likely referring to the episode in Lystra where he was dragged out of the city and left for dead (Acts 14:19–20).
e. Three times I was shipwrecked; a night and a day I have been in the deep:
Before even writing this letter, Paul had already survived multiple shipwrecks. Remarkably, the famous account in Acts 27 had not yet occurred, which means Paul experienced further maritime peril after this. His phrase “a night and a day I have been in the deep” describes clinging to wreckage or drifting at sea, utterly exposed and helpless, awaiting rescue.
f. In journeys often, in perils of waters… among false brethren:
Paul recounts the breadth of dangers he faced in travel: floods, robbers, hostile Jews, hostile Gentiles, city mobs, wilderness isolation, storms at sea, and treachery from false brethren. Each peril highlights the price of gospel ministry. For Paul, to be a minister of Christ was to embrace risk and suffering daily.
g. In weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness:
Paul’s ministry also demanded endurance of hardship. He endured physical exhaustion, sleepless nights, lack of food, voluntary fasting, exposure to the elements, and inadequate clothing. His life was marked not by comfort but by sacrifice.
h. Besides the other things, what comes upon me daily: my deep concern for all the churches:
Amid all external trials, Paul’s heaviest burden was spiritual: his constant concern for the churches. He carried a shepherd’s heart, bearing the weaknesses of believers, grieving over their stumblings, and burning with indignation when they were led into sin. His greatest suffering was not the stripes or stones but the anguish of seeing souls stumble.
i. If I must boast, I will boast in the things which concern my infirmity:
Paul’s boasting stands in stark contrast to worldly boasting. He chooses not to exalt strength but to glory in weakness. His scars, humiliations, and sufferings testify more to the power of Christ than any human accomplishment. In weakness, Christ’s strength is revealed.
j. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying:
Paul underscores the truthfulness of his testimony by invoking God as witness. His catalog of sufferings is not exaggerated; every word is fact. He appeals to the God who sees and knows all, the blessed Father of the Lord Jesus Christ.
k. In Damascus… let down in a basket through a window in the wall:
Paul closes with an example from the beginning of his ministry. In Damascus, the governor under King Aretas sought to arrest him, and Paul escaped ignominiously through a window in a basket (Acts 9:23–25). This anticlimactic, humiliating scene serves as the capstone of his boasting. Instead of triumphal victories, Paul boasts in weakness and apparent disgrace. The escape in a basket epitomizes his apostleship: marked not by worldly glory but by humble dependence on God.
Theological Reflections
Paul’s “credentials” redefine ministry. True apostolic authority is proven not by prestige, eloquence, or wealth but by scars, weakness, and suffering for Christ. His resume is filled not with accolades but with afflictions. The Corinthian obsession with outward show is dismantled by Paul’s paradoxical boasting.
The church must remember: authentic ministry reflects Christ, who triumphed through the cross. As Paul says, “If I must boast, I will boast in the things which concern my infirmity.” The minister of Christ is measured not by titles or applause but by faithfulness in trial, endurance in hardship, and love for the flock.
(2 Corinthians 11:23–27)
“…Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness.”
e. In prisons more frequently:
Paul testifies that he was imprisoned many times for Christ’s sake. The book of Acts records his imprisonment at Philippi (Acts 16:20–24) prior to the writing of 2 Corinthians, but Paul’s words here show that Acts is not a complete record of his sufferings. His frequent imprisonments remind us that his life was marked not by prestige but by persecution. Chains became his badge of honor as a servant of Christ.
f. In deaths often:
Paul states that he was frequently brought near death for the sake of the gospel. One notable example is his stoning at Lystra, where an enraged mob dragged him out of the city and left him for dead (Acts 14:19). Yet this was only one instance among many. Paul’s ministry consistently exposed him to mortal danger, whether from hostile mobs, Roman officials, or treacherous travels.
i. The stoning at Lystra is the specific event behind his words, “once I was stoned.” That he survived it at all is a testimony to God’s preserving hand. Again, Acts provides a glimpse but not a complete catalog of Paul’s brushes with death.
g. Three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils:
Paul highlights the extraordinary dangers of his missionary journeys. He had already endured three shipwrecks before the later shipwreck recorded in Acts 27. Spending a night and a day adrift in the sea speaks of harrowing survival, clinging to wreckage or drifting in open waters, utterly dependent on God’s deliverance.
His travels were relentless. Scholars estimate that Paul covered more miles in the ancient world than perhaps any man of his era, making at least eighteen voyages by ship prior to this letter, half of which are recorded in Acts. Each journey carried risks far greater than modern travel—primitive roads, exposure to the elements, and seas filled with peril. His testimony underscores not only his missionary zeal but also the immense dangers willingly embraced for Christ.
h. In perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness:
Paul now provides a sweeping catalog of dangers and deprivations.
In perils of waters: Refers to the hazards of river crossings during travel. Ancient travelers often faced flooding, strong currents, and the constant threat of drowning.
In perils of robbers: Isolated roads made travelers easy prey for bandits, as Jesus illustrated in the parable of the Good Samaritan (Luke 10:30). Paul often risked his life on such routes.
In perils of my own countrymen: Jewish opponents frequently stirred up mobs or plotted his death (e.g., Acts 13:50, 14:5, 23:12).
In perils of the Gentiles: Hostility also came from pagan audiences, such as the riot at Ephesus (Acts 19).
In perils in the city: Urban centers were often sites of violent opposition to his preaching, with riots, false accusations, and arrests.
In perils in the wilderness: Isolated travel left Paul vulnerable to wild animals, exposure, and starvation.
In perils in the sea: Beyond shipwrecks, sea travel exposed him to storms and loss.
In perils among false brethren: Perhaps the most painful danger, betrayal by those who professed to be Christians yet acted as enemies (later, see 2 Timothy 4:14).
Along with these external perils came unrelenting physical hardships: “in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness.” Unlike us, who enjoy modern conveniences, Paul faced continual exhaustion, exposure, hunger, and deprivation. He lived a hard life as a missionary, choosing this path because he was compelled by love for Christ.
i. The key is that Paul chose these hardships freely. Many suffer hard lives due to circumstance, but Paul could have pursued an easier path. He willingly embraced suffering because he was crucified with Christ. As he declared: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).
ii. This perspective allowed Paul not only to endure but to glory in tribulation. As he wrote: “And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance” (Romans 5:3). He had already testified earlier in this letter: “For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4:17–18).
iii. To the false apostles and their admirers, Paul must have looked like a failure. To them, suffering and weakness meant God’s absence, while power and outward success meant divine favor. But Paul embraced the mind of Christ, who humbled Himself, suffered, and died in obedience to the Father (Philippians 2:5–11). Their worldly thinking blinded them to the glory of suffering for Christ’s sake.
iv. Alan Redpath wisely comments: “Such is the price that Paul paid. How does that react upon you? Do you congratulate yourself that you have escaped it? One week of such living and we would be done, but Paul went through it for a lifetime and gloried in his infirmities.”
v. Ultimately, Paul’s survival through these countless perils demonstrates God’s sovereignty. As Redpath and others have observed, Paul’s life was preserved until God’s purpose for him was complete. No danger, no mob, no storm, no betrayal, and no prison could end his ministry until God’s will was accomplished.
Theological Reflections
Paul’s testimony challenges the modern church to rethink what authentic ministry looks like. Success is not measured by popularity, comfort, or outward signs of triumph, but by faithfulness in the midst of suffering. Paul’s life bore the marks of Christ’s cross, proving his apostleship in ways the “super apostles” could never imitate.
His hardships were not random misfortunes but deliberate sacrifices for the gospel. He counted the cost, and with joy, embraced it. The world saw weakness, but Paul saw fellowship with Christ and eternal reward.
(2 Corinthians 11:28–33)
“…besides the other things, what comes upon me daily: my deep concern for all the churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation? If I must boast, I will boast in the things which concern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying. In Damascus the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to arrest me; but I was let down in a basket through a window in the wall, and escaped from his hands.”
i. Besides the other things, what comes upon me daily: my deep concern for all the churches:
After cataloging a long list of physical trials and external perils, Paul now adds the heaviest and most constant burden he bore: his pastoral concern for the churches. Unlike the dangers of shipwrecks, robberies, or mobs, this weight never left him. He lived every day under the inescapable pressure of caring for God’s people.
This was not a self-centered anxiety but an others-centered compassion. Paul’s heart mirrored the heart of Christ, who said, “I am the good shepherd. The good shepherd gives His life for the sheep” (John 10:11). Paul’s burdens were not for himself but for the weak, the stumbling, and the struggling in the faith.
i. The perils Paul described earlier were occasional, but this daily concern was constant. As Alan Redpath explains, Paul’s words describe something like being crushed beneath a relentless weight, a burden that never left him day or night. The care of all the churches pressed upon him as an unshakable responsibility.
ii. This concern was not “faithless fussiness,” as Hughes notes, but a realistic recognition of Satan’s subtlety and hostility. Paul knew that the enemy of souls never rests in his attempt to corrupt and destroy, and therefore the shepherd of souls must also remain vigilant.
ii. Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?
Paul identifies himself with the weaknesses of others. When a believer was weak, Paul felt weak alongside him. When a believer stumbled, Paul’s heart burned with holy indignation, not against the struggler but against the forces of sin and deception that led him astray. This pastoral empathy reflects the mind of Christ, who Himself sympathizes with our weaknesses (Hebrews 4:15).
Paul’s example is striking: his greatest concern was not his own trials but the welfare of the flock. Few burdens he carried were for himself; his heart was consumed with love for others.
j. If I must boast, I will boast in the things which concern my infirmity:
Paul’s boast is shocking to worldly logic. Instead of boasting in accomplishments, strength, or prestige, he boasts in weakness and infirmity. His infirmity was not necessarily a specific illness here but the sum of all his hardships, stresses, and humiliations endured for Christ’s sake.
i. False apostles would never dream of boasting in weakness. To them, weakness was shame, a mark of God’s absence. Paul inverted this logic by embracing weakness as the arena in which God’s power is displayed. As Clarke notes, Paul refused to boast in natural gifts or achievements but only in what he had suffered for Christ.
ii. This eternal perspective set Paul apart. The world exalts strength, but Paul gloried in weakness, because in weakness, the sufficiency of Christ shines brightest (2 Corinthians 12:9–10).
k. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying:
Paul solemnly calls God as his witness. His testimony of suffering was so astonishing that some may have doubted it. Others may have found it inconceivable that a man could endure such hardship and yet boast in it. Paul assures them that every word is true, invoking the God who sees all as his witness.
As G. Campbell Morgan observes, the phrase “God knows” is the secret of Paul’s confidence. God knew every trial, every danger, and every burden Paul bore. God’s intimate knowledge of his life gave Paul courage to testify boldly.
l. In Damascus… I was let down in a basket through a window:
Paul closes with an account of his earliest experience of persecution after conversion (Acts 9:23–25). The governor under King Aretas sought to arrest him, and Paul escaped in humiliating fashion—lowered in a basket through a window in the wall.
i. Hughes notes that this event underscored Paul’s weakness at the very start of his ministry. Saul of Tarsus had entered Damascus armed with authority to persecute Christians, proud and powerful. Paul the apostle left Damascus hidden in a basket, powerless, dependent on others. Nothing could better illustrate the transformation from self-reliance to humble dependence on Christ.
ii. Morgan observes that nothing could strip a man of dignity more than such an escape. Yet Paul gladly embraced this humiliation as part of his calling. He saw it as his “apprenticeship in persecution,” the beginning of a ministry characterized not by worldly triumph but by weakness for Christ’s sake.
iii. The historical note about Aretas the king dates Paul’s escape to between A.D. 37–39. Considering the three years Paul spent in Arabia after his conversion (Galatians 1:18), his conversion likely occurred between A.D. 34–36. This event marks the beginning of a lifetime of suffering and service.
Theological Reflections
Paul’s conclusion in this section highlights the paradox of true apostleship. The false apostles boasted in strength, prestige, and eloquence. Paul boasted in weakness, infirmity, and humiliation. His greatest burden was not personal pain but concern for the churches. His earliest lesson was that following Christ meant embracing weakness rather than power.
The church today must recover this vision. True leadership is not authoritarian domination or worldly prestige but sacrificial love, pastoral empathy, and willingness to embrace weakness for Christ’s sake. Paul’s credentials as an apostle were written not on parchment but on his body, in scars, and in his heart, in concern for the flock.
