2 Corinthians 11:10Meaning & Commentary from the Church Fathers

Again, lest someone think that he is grieving over this or speaking so in anger, he calls his act a boast. Likewise in the first epistle, he does not speak there to insult them: "What then is my reward? That in preaching the Gospel I may proclaim the Gospel of Christ without charge" (2 Cor. 9:18). As in the first epistle he calls this a reward, so here he calls it a boast, so as not to shame them too greatly by his words, as though they had not provided for him although he had asked. "What then?" he says. "You too would be ready to give, but I do not take."

The words "shall not be taken away," or "shall not be stopped," are used figuratively. They are taken from a river that is dammed, and mean that his glory, that he does not take, spreads everywhere like a river. "You will not stop my freedom by your almsgiving." Yet he did not say, "You will not take it away," or "you will not stop it," which would have been harsher for them. Instead he says, "It shall not be taken away from me in the regions of Achaia."

This again could have struck them terribly and was quite sufficient to cast them into despondency and sorrow, namely, that he rejects them alone. Indeed, if he boasts in this, he ought to boast everywhere. But if he boasts only among you, perhaps it is because of your weakness.

The expression "shall not be stopped," in Russian, "shall not be taken away," is a metaphor borrowed from flowing rivers. Thus, when his glory had flowed everywhere, he says: this good and glorious current shall not be stopped because from now on I begin to receive something. The expression "in the regions of Achaia" shows his indignation. For if this is a boast, then it should be preserved everywhere. But if it is preserved only in the indicated regions, then it is obvious that the people to whom this was written do not possess sound understanding like the others.

I do it to remove every right from covetous false apostles, who deceive you, to boast that they are like me. "For such false apostles are deceitful workers, disguising themselves as Apostles of Christ. And no wonder, for Satan himself disguises himself as an angel of light." And "you, being wise men," he says ironically, "gladly endure fools. You endure it if someone enslaves you, devours you, takes from you, exalts himself, or strikes you in the face. To my shame I say that we were too weak for that." He says this to their mutual shame: to his own, ironically, and to theirs, as a rebuke. The Apostle speaks as though saying: nothing can be done; I must confess that I was incapable of the deeds just listed. In general, among you I did not possess those showy qualities with which the false apostles tried to shine. Clearly they dazzled you by them. Yet how can you not be ashamed that you cannot distinguish true dignity from false? How could you forget all that revealed in me a true Apostle of Christ?

Thus the Apostle took nothing from the Corinthians not because he felt no love or closeness toward them. He did this so as not to give any occasion to the false teachers, who sought a chance to overthrow his high apostolic dignity. "From one and the same love he did opposite things, that is, he accepted out of love and did not accept out of love. This opposition depended on the different disposition of those who gave," says St. John Chrysostom.

"For otherwise the Gospel of salvation could not have prospered so well among you, the Corinthians. Among you the condition of its prospering is such, and so I act accordingly. Among others it is different, and I act differently among them" (Theophan).

"He could have said that otherwise you would have been scandalized and would have listened to him unwillingly. But he said this earlier (1 Cor. 9:12). Now he derives the necessity of this from the precautions that must be taken in view of the false apostles. He means them by those who desire an occasion, a chance, a pretext. The false apostles used every occasion to present both St. Paul himself and his preaching in an unfavorable light. In the words, 'that in what they boast they may be found even as we,' the thought is given that the false apostles already boast of their disinterestedness. Foreseeing this, the Apostle says, I took nothing and thereby cut off their occasion to boast. But it is difficult to suppose that the false apostles could act disinterestedly. Therefore the word 'boast' means that they only assume the appearance of being disinterested, though they are not so in deed" (see 2 Cor. 11:20).

"It is not superfluous to recall that there were also philosophical sects in Corinth. Many philosophers assumed the mask of being detached from visible goods, and by this influenced their followers. At the same time, they took money for their lessons."

How important the Apostle considered this, since he sets it alongside the truth of Christ. And this is only in relation to Achaia, not to all. One cannot fail to see the finger of God in this. This also explains the disposition with which the Apostle endured it. To labor and meanwhile to suffer want in all things could not fail to echo as sorrow in the heart. Yet the Apostle not only does not grieve and not only remains cheerful, but even boasts of it. He says, "This is my boast."

"He calls his act a boast so that no one may think he is grieving over this or speaking in anger. He also does so in order not to shame them too greatly by his words, as though they had not provided him food although he asked. Against this he speaks as though saying: you would be ready to give, but I do not take. This is my boasting. The word 'shall not be stopped' is used figuratively. It is taken from a river that is dammed, and means that his glory, that he does not take, spreads everywhere like a river. You will not stop my boasting by your almsgiving. Yet he did not say, 'You will not stop it,' which would have been harsh for them, but, 'This boasting shall not be stopped for me in the regions of Achaia'" (St. Chrysostom).