2 Corinthians 11:21Meaning & Commentary from the Church Fathers

Yet when he saw complete necessity to stop the mouths of deceivers and somewhat calm the disciples, then, after much else, he began to speak in this way: “But in whatever anyone is bold, I speak in foolishness, I also am bold.” See what a soul that loves God. He calls this matter not only boldness, but also senselessness. He teaches us never to publicize our deeds without necessity, when no one compels us to do so, even if there are among us some who have done something good.

“In whatever anyone is bold, I speak foolishly, I also am bold.” The Apostle softened what he intended to say by calling it madness. Yet he makes clear that he dares not to insult them, not to devour them, not to take from them, but to set forth his own labors. First of all he sets forth what they regarded as worthy of honor, teaching that even in this they have no advantage over him.

I do it to remove every pretext from the greedy false apostles who deceive you and boast of being like me. “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.” And “you, being sensible people,” this is irony, “gladly endure the senseless. You endure it when someone enslaves you, when someone devours you, when someone takes from you, when someone exalts himself, when someone strikes you in the face. To my shame I say that we were too weak for this.” I speak to our mutual shame: mine, ironically, and yours, by way of reproof. The Apostle speaks as though saying: There is nothing to be done; I must admit that I was not capable of the actions just listed. In general, I was not distinguished among you by those showy qualities with which the false apostles tried to glitter, and by which they evidently blinded you. But how are you not ashamed at your inability to distinguish true worth from false? How could you forget everything that revealed in me the true Apostle of Christ?

For this it was enough to show by deed that they protect themselves and try to extract their own gain from everything, while wearing the mask of ministers of Christ. But suffering for Christ, which is essentially necessary for true ministers of Christ, they never suffered, and they do not know how to set foot on this path.” “In labors, in prisons, in deaths often.” The labors and sufferings of Paul’s apostleship are beyond description. According to Clement, bishop of Rome, he was imprisoned seven times. He was exposed to mortal danger many times. Five times he was beaten with thirty-nine blows, so that no extra blow should be given beyond what the law allowed (Deut 25:3). Of the three beatings with rods, only one is mentioned in Acts. That case, it seems, was a special one (Acts 16:22). He was stoned almost to death in Lystra (Acts 14:19). The Apostle often traveled by sea. During one of three shipwrecks, he was carried by the waves in the deep for a night and a day, probably after grasping some fragment of the ship. The false teachers did not wish to suffer for Christ. Therefore they boasted of certain external distinctions, knowing how to present them as exalted before the inexperienced Corinthians. For example, they said they were the seed of Abraham, heirs of the great promises given to Abraham. But the Apostle had already said that this boasting was fleshly (verse 18). Now he shows that he too possesses all these supposed fleshly advantages. “Having shown his equality with them in this, he shows his superiority in voluntary achievements” (Theodoret).

The Corinthians therefore treated them with such servility. Bringing this to the Corinthians’ mind, the Apostle says: Yes, and what about us? Have we already become nothing among you? Have we become weak, seeming to you feeble, without dignity, and insignificant? No, this is unjust. For if someone dares to display some showy fleshly advantage, I dare to do so no less than he. Then he enumerates the advantages which the false apostles presented, adding at the same time that he possesses them all. They lack only one thing: sufferings for Christ the Lord. They are ready to boast in such trifles, and for them to be honored and to devour the possessions of others. But as soon as suffering is required, they flee away, for they lack boldness for this. By this consideration the Apostle’s speech falls into order and receives fitting clarity. “I speak according to dishonor,” κατα ατιμιαν, according to dishonor. Whose dishonor is meant? One may understand either the Apostle’s dishonor or that of the Corinthians. The Apostle’s dishonor in this sense: I say this because of the dishonor inflicted upon me by your attitude toward the false apostles. As though I possessed nothing of what they boast in, and for which you have become so enslaved to them! The Corinthians’ dishonor in this sense: I say this to your shame. How can you fail to see that everything in which they boast is also found in me? Yet they demanded excessive sacrifices from you, while I demanded nothing from you. I only entreated you: be reconciled to God, be saved. “What could be worse, and what dominion more unbearable, than this? Those who have taken from you property, freedom, and honor do not even then become gentle. They do not at least treat you as slaves, but behave more contemptuously than toward the lowest bondman. Therefore you deserve no excuse. You despise those who humble themselves for you, in order to exalt you. Yet you admire those who exalt themselves over you, in order to abase you” (Chrysostom).