THEOSISJohn Chrysostom
When the Apostle is about to speak in praise of himself, he uses many reservations. He does not make reservations only once or twice, although the very necessity of the matter would sufficiently have justified him, as would what he had said many times before. Indeed, he had mentioned his sins, which God had not mentioned. He had also called himself, because of them, unworthy even of the name of Apostle. This made it clear, even to the most insensible, that he would not say what he was about to say for his own glorification. Praise of oneself, strange as it may sound, would most of all have harmed his glory. Besides, it is offensive to many. Yet he paid no regard to any of this, but kept only one thing in view, the salvation of his hearers.
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Therefore, lest he scandalize the unreasonable by praising himself, he often used many such reservations. Here he says, "Would that you could bear with me a little in my folly. Indeed, you do bear with me." Do you see his prudence? To say, "Would that you could bear with me a little," means to leave the matter to their will. But to say affirmatively, "you do bear with me," belongs to one who firmly trusts in their love. It also shows that he already loves them and is loved by them in return. Nor is this according to some ordinary love, but according to a love most ardent and irresistible. He says that they must bear even with him when he acts foolishly. What are you saying, Paul? You command disciples to behave prudently toward those outside, saying, "Let your speech always be with grace, seasoned with salt, that you may know how to answer each one" (Col 4:6). You pray for all, that they may "be filled with spiritual wisdom" (Col 1:9). Yet do you yourself say, "Would that you could bear with me a little in my folly"? Would it not have been enough for you to utter some foolish word aloud? Do you also announce this to the disciples? And do you not only announce it to the disciples, but through an epistle make it known to all who come after? What, then, does this saying mean? Among the Corinthians there were many false apostles who were corrupting them. They accused Paul and undermined the honor he had among the disciples. They mocked him ironically and accused him of boastfulness. Against them he directs his discourse in many places in the epistle. He does so when he says, "We do not corrupt the word of God, as many do" (2 Cor 2:17). Likewise, when he says, "We preach sincerely," and promises always to keep this rule unbroken: "As the truth of Christ is in me, this boasting of mine shall not be silenced in the regions of Achaia" (2 Cor 11:9-10). When he gives the reason for this, he points to those same impious men in the words: "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, so that in what they boast they may be found even as we" (2 Cor 11:11-12). Earlier, exhorting the disciples not to force him to show them his power, he speaks this way: "I beg that when I am present I may not have to use the boldness with which I intend to act against some who think of us as walking according to the flesh" (2 Cor 10:2). Those very men of whom he says this slandered him mockingly and spoke this way: his letters have much pomp and absurdity of words, but he himself is insignificant, of little worth, and useless. Therefore, if he came here, he would seem worthy of no attention. Expressing this, he said, "Nevertheless, let it not seem that I would frighten you by letters. For someone says, 'His letters are weighty and powerful, but his bodily presence is weak, and his speech of no account'" (2 Cor 10:9-10). Then, accusing the Corinthians themselves for being scandalized, he says, "Did I sin in humbling myself that you might be exalted?" (2 Cor 11:7). Removing this same charge from himself, he again says, "What we are in word by letters when absent, such we will also be in deed when present" (2 Cor 10:11). Thus they had many false apostles, whom he also calls "deceitful workers," saying: "Such men are false apostles, 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" (2 Cor 11:13-15). Since they invented countless slanders against him and harmed the disciples by persuading them to hold an improper opinion of him, he was finally compelled to set forth his own praises. It was no longer safe to remain silent. Therefore, as he is about to set before us his struggles, the revelations he had seen, and the labors he had undertaken, he wishes to show everyone that he does this unwillingly. He is forced by necessity, yet he still calls it folly, saying, "Receive me, even as a fool." I am about to do a foolish thing, he says, to praise and glorify myself. But I am not the cause of this. The cause is those who have placed me under such necessity. Therefore I ask you to restrain yourselves and to ascribe the blame to them. Look at Paul's prudence. Having said, "Would that you could bear with me a little in my folly. Indeed, you do bear with me. For I am jealous for you with a jealousy of God," he does not immediately begin to set forth his praises. First he says a few more words: "Let no one think me foolish. But if otherwise, receive me even as a fool" (2 Cor 11:16). Even then he does not yet touch the exposition, but adds the following: "What I speak, I do not speak according to the Lord, but as it were in folly, in this confidence of boasting" (2 Cor 11:17). After these words he still does not dare proceed to the matter. He restrains his impulse and says, "Since many boast according to the flesh, I also will boast. For you, being wise, gladly bear with fools" (2 Cor 11:18-19). Then again he withdraws and delays. After saying several other things, he continues again: "If anyone is bold to boast of anything, I speak in folly, I also am bold" (2 Cor 11:21). Only then, after so many reservations, does he boldly take up the exposition of his praises. A horse that is about to leap over a steep ravine rushes forward to cross it. Yet when it sees the abyss, it loses strength and draws back. Then, seeing the rider urging it more strongly, it tries again and experiences the same thing again. Feeling both necessity and pressure, it stands for a long time neighing at the edge of the abyss, so that, having encouraged itself, it may dare the deed boldly. So also blessed Paul, about to throw himself, as it were, into a kind of ravine, the exposition of his own praises, withdraws once, twice, three times, and many times. He says, "Would that you could bear with me a little in my folly." Again, "Let no one think me foolish. But if otherwise, receive me even as a fool." Again, "What I speak, I do not speak according to the Lord, but as it were in folly, in this confidence of boasting." Again, "Since many boast according to the flesh, I also will boast. You, being wise, gladly bear with fools." And again, "If anyone is bold to boast of anything, I speak in folly, I also am bold." After calling himself foolish and senseless many times, he then scarcely dares to proceed to the glorification of himself. "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 one beside himself: I am more" (2 Cor 11:22-23). Even here he did not stop at himself, but again makes a reservation, continuing, "I speak as one beside himself: I am more." Nor did he stop here. After setting forth all his praises, he says, "I have become foolish in boasting. You compelled me" (2 Cor 12:11). He speaks as though saying this: I would have paid no attention to them if your condition had been firm, and if you had not turned aside and been shaken. Even if they had constantly spoken evil about us, their reproach would have done me no harm. But since I see the flock being corrupted and the disciples falling away, I have counted the heavy and unpleasant matter as nothing. I have been compelled to become foolish, setting forth praises of myself for your sake and for your salvation. "Would that you could bear with me a little in my folly." Not much, but a little. For even under necessity he was not preparing to pour himself out abundantly in the exposition of his praises. He only runs through them briefly, and this for the hearers and their salvation. To speak of one's own struggles without necessity is extreme folly. Yet when urgent need and compelling necessity are present, to keep silent about one's deeds would be betrayal. Nevertheless, even when Paul saw the necessity, he delayed and called the matter folly. Thus you may know his prudence, wisdom, and great firmness.