Greek NT with variants

1οφελονG3785{INJ} ανειχεσθεG430{V-INI-2P} μουG3450{P-1GS} μικρονG3397{A-ASN} ατιG5100{X-ASN} τσβτηG3588{T-DSF} ααφροσυνηςG877{N-GSF} τσβαφροσυνηG877{N-DSF} αλλαG235{CONJ} καιG2532{CONJ} ανεχεσθεG430{V-PNI-2P} μουG3450{P-1GS} 2ζηλωG2206{V-PAI-1S} γαρG1063{CONJ} υμαςG5209{P-2AP} θεουG2316{N-GSM} ζηλωG2205{N-DSM} ηρμοσαμηνG718{V-AMI-1S} γαρG1063{CONJ} υμαςG5209{P-2AP} ενιG1520{A-DSM} ανδριG435{N-DSM} παρθενονG3933{N-ASF} αγνηνG53{A-ASF} παραστησαιG3936{V-AAN} τωG3588{T-DSM} χριστωG5547{N-DSM} 3φοβουμαιG5399{V-PNI-1S} δεG1161{CONJ} αμηG3361{PRT-N} απωςG4458{PRT} τσβμηπωςG3381{CONJ} ωςG5613{ADV} οG3588{T-NSM} οφιςG3789{N-NSM} τσβευανG2096{N-ASF} εξηπατησενG1818{V-AAI-3S} αευανG2096{N-ASF} ενG1722{PREP} τηG3588{T-DSF} πανουργιαG3834{N-DSF} αυτουG846{P-GSM} τσβουτωςG3779{ADV} φθαρηG5351{V-2APS-3S} ταG3588{T-NPN} νοηματαG3540{N-NPN} υμωνG5216{P-2GP} αποG575{PREP} τηςG3588{T-GSF} απλοτητοςG572{N-GSF} α[καιG2532{CONJ} ατηςG3588{T-GSF} ααγνοτητος]G54{N-GSF} τηςG3588{T-GSF} ειςG1519{PREP} τονG3588{T-ASM} χριστονG5547{N-ASM} 4ειG1487{COND} μενG3303{PRT} γαρG1063{CONJ} οG3588{T-NSM} ερχομενοςG2064{V-PNP-NSM} αλλονG243{A-ASM} ιησουνG2424{N-ASM} κηρυσσειG2784{V-PAI-3S} ονG3739{R-ASM} ουκG3756{PRT-N} εκηρυξαμενG2784{V-AAI-1P} ηG2228{PRT} πνευμαG4151{N-ASN} ετερονG2087{A-ASN} λαμβανετεG2983{V-PAI-2P} οG3739{R-ASN} ουκG3756{PRT-N} ελαβετεG2983{V-2AAI-2P} ηG2228{PRT} ευαγγελιονG2098{N-ASN} ετερονG2087{A-ASN} οG3739{R-ASN} ουκG3756{PRT-N} εδεξασθεG1209{V-ADI-2P} καλωςG2573{ADV} αανεχεσθεG430{V-PNI-2P} τσβηνειχεσθεG430{V-INI-2P} 5λογιζομαιG3049{V-PNI-1S} γαρG1063{CONJ} μηδενG3367{A-ASN} υστερηκεναιG5302{V-RAN} τωνG3588{T-GPM} αυπερλιανG5228{PREP}G3029{ADV} τσβυπερG5228{PREP} τσβλιανG3029{ADV} αποστολωνG652{N-GPM} 6ειG1487{COND} δεG1161{CONJ} καιG2532{CONJ} ιδιωτηςG2399{N-NAM} τωG3588{T-DSM} λογωG3056{N-DSM} αλλG235{CONJ} ουG3756{PRT-N} τηG3588{T-DSF} γνωσειG1108{N-DSF} αλλG235{CONJ} ενG1722{PREP} παντιG3956{A-DSN} αφανερωσαντεςG5319{V-AAP-NPM} τσβφανερωθεντεςG5319{V-APP-NPM} ενG1722{PREP} πασινG3956{A-DPN} ειςG1519{PREP} υμαςG5209{P-2AP} 7ηG2228{PRT} αμαρτιανG266{N-ASF} εποιησαG4160{V-AAI-1S} εμαυτονG1683{F-1ASM} ταπεινωνG5013{V-PAP-NSM} ιναG2443{CONJ} υμειςG5210{P-2NP} υψωθητεG5312{V-APS-2P} οτιG3754{CONJ} δωρεανG1432{ADV} τοG3588{T-ASN} τουG3588{T-GSM} θεουG2316{N-GSM} ευαγγελιονG2098{N-ASN} ευηγγελισαμηνG2097{V-AMI-1S} υμινG5213{P-2DP} 8αλλαςG243{A-APF} εκκλησιαςG1577{N-APF} εσυλησαG4813{V-AAI-1S} λαβωνG2983{V-2AAP-NSM} οψωνιονG3800{N-ASN} προςG4314{PREP} τηνG3588{T-ASF} υμωνG5216{P-2GP} διακονιανG1248{N-ASF} 9καιG2532{CONJ} παρωνG3918{V-PXP-NSM} προςG4314{PREP} υμαςG5209{P-2AP} καιG2532{CONJ} υστερηθειςG5302{V-APP-NSM} ουG3756{PRT-N} κατεναρκησαG2655{V-AAI-1S} αουθενοςG3762{A-GSM} τσβουδενοςG3762{A-GSM} τοG3588{T-ASN} γαρG1063{CONJ} υστερημαG5303{N-ASN} μουG3450{P-1GS} προσανεπληρωσανG4322{V-AAI-3P} οιG3588{T-NPM} αδελφοιG80{N-NPM} ελθοντεςG2064{V-2AAP-NPM} αποG575{PREP} μακεδονιαςG3109{N-GSF} καιG2532{CONJ} ενG1722{PREP} παντιG3956{A-DSN} αβαρηG4{A-ASM} τσβυμινG5213{P-2DP} εμαυτονG1683{F-1ASM} αυμινG5213{P-2DP} ετηρησαG5083{V-AAI-1S} καιG2532{CONJ} τηρησωG5083{V-FAI-1S} 10εστινG2076{V-PXI-3S} αληθειαG225{N-NSF} χριστουG5547{N-GSM} ενG1722{PREP} εμοιG1698{P-1DS} οτιG3754{CONJ} ηG3588{T-NSF} καυχησιςG2746{N-NSF} αυτηG3778{D-NSF} ουG3756{PRT-N} αβσφραγησεταιG5420{V-2FPI-3S} τσφραγισεταιG4972{V-FDI-3S} ειςG1519{PREP} εμεG1691{P-1AS} ενG1722{PREP} τοιςG3588{T-DPN} κλιμασινG2824{N-DPN} τηςG3588{T-GSF} αχαιαςG882{N-GSF} 11αβδιαG1223{PREP} αβτιG5101{I-ASN} τσδιατιG1223{PREP}G5101{I-ASN} οτιG3754{CONJ} ουκG3756{PRT-N} αγαπωG25{V-PAI-1S-C} υμαςG5209{P-2AP} οG3588{T-NSM} θεοςG2316{N-NSM} οιδενG1492{V-RAI-3S} 12οG3739{R-ASN} δεG1161{CONJ} ποιωG4160{V-PAI-1S} καιG2532{CONJ} ποιησωG4160{V-FAI-1S} ιναG2443{CONJ} εκκοψωG1581{V-AAS-1S} τηνG3588{T-ASF} αφορμηνG874{N-ASF} τωνG3588{T-GPM} θελοντωνG2309{V-PAP-GPM} αφορμηνG874{N-ASF} ιναG2443{CONJ} ενG1722{PREP} ωG3739{R-DSN} καυχωνταιG2744{V-PNI-3P} ευρεθωσινG2147{V-APS-3P} καθωςG2531{ADV} καιG2532{CONJ} ημειςG2249{P-1NP} 13οιG3588{T-NPM} γαρG1063{CONJ} τοιουτοιG5108{D-NPM} ψευδαποστολοιG5570{N-NPM} εργαταιG2040{N-NPM} δολιοιG1386{A-NPM} μετασχηματιζομενοιG3345{V-PMP-NPM} ειςG1519{PREP} αποστολουςG652{N-APM} χριστουG5547{N-GSM} 14καιG2532{CONJ} ουG3756{PRT-N} αθαυμαG2295{N-NSN} τσβθαυμαστονG2298{A-NSN} αυτοςG846{P-NSM} γαρG1063{CONJ} οG3588{T-NSM} σαταναςG4567{N-NSM} μετασχηματιζεταιG3345{V-PMI-3S} ειςG1519{PREP} αγγελονG32{N-ASM} φωτοςG5457{N-GSN} 15ουG3756{PRT-N} μεγαG3173{A-NSN} ουνG3767{CONJ} ειG1487{COND} καιG2532{CONJ} οιG3588{T-NPM} διακονοιG1249{N-NPM} αυτουG846{P-GSM} μετασχηματιζονταιG3345{V-PPI-3P} ωςG5613{ADV} διακονοιG1249{N-NPM} δικαιοσυνηςG1343{N-GSF} ωνG3739{R-GPM} τοG3588{T-NSN} τελοςG5056{N-NSN} εσταιG2071{V-FXI-3S} καταG2596{PREP} ταG3588{T-APN} εργαG2041{N-APN} αυτωνG846{P-GPM} 16παλινG3825{ADV} λεγωG3004{V-PAI-1S} μηG3361{PRT-N} τιςG5100{X-NSM} μεG3165{P-1AS} δοξηG1380{V-AAS-3S} αφροναG878{A-ASM} ειναιG1511{V-PXN} ειG1487{COND} δεG1161{CONJ} αμηG3361{PRT-N} αγεG1065{PRT} τσβμηγεG3361{PRT-N} κανG2579{COND-C} ωςG5613{ADV} αφροναG878{A-ASM} δεξασθεG1209{V-ADM-2P} μεG3165{P-1AS} ιναG2443{CONJ} αβκαγωG2504{P-1NS-C} μικρονG3397{A-ASN} τιG5100{X-ASN} τσκαγωG2504{P-1NS-C} καυχησωμαιG2744{V-ADS-1S} 17οG3739{R-ASN} λαλωG2980{V-PAI-1S} ουG3756{PRT-N} τσβλαλωG2980{V-PAI-1S} καταG2596{PREP} κυριονG2962{N-ASM} αλαλωG2980{V-PAI-1S} αλλG235{CONJ} ωςG5613{ADV} ενG1722{PREP} αφροσυνηG877{N-DSF} ενG1722{PREP} ταυτηG3778{D-DSF} τηG3588{T-DSF} υποστασειG5287{N-DSF} τηςG3588{T-GSF} καυχησεωςG2746{N-GSF} 18επειG1893{CONJ} πολλοιG4183{A-NPM} καυχωνταιG2744{V-PNI-3P} καταG2596{PREP} τσβτηνG3588{T-ASF} σαρκαG4561{N-ASF} καγωG2504{P-1NS-C} καυχησομαιG2744{V-FDI-1S} 19ηδεωςG2234{ADV} γαρG1063{CONJ} ανεχεσθεG430{V-PNI-2P} τωνG3588{T-GPM} αφρονωνG878{A-GPM} φρονιμοιG5429{A-NPM} οντεςG5607{V-PXP-NPM} 20ανεχεσθεG430{V-PNI-2P} γαρG1063{CONJ} ειG1487{COND} τιςG5100{X-NSM} υμαςG5209{P-2AP} καταδουλοιG2615{V-PAI-3S} ειG1487{COND} τιςG5100{X-NSM} κατεσθιειG2719{V-PAI-3S} ειG1487{COND} τιςG5100{X-NSM} λαμβανειG2983{V-PAI-3S} ειG1487{COND} τιςG5100{X-NSM} επαιρεταιG1869{V-PMI-3S} ειG1487{COND} τιςG5100{X-NSM} τσβυμαςG5209{P-2AP} ειςG1519{PREP} προσωπονG4383{N-ASN} αυμαςG5209{P-2AP} δερειG1194{V-PAI-3S} 21καταG2596{PREP} ατιμιανG819{N-ASF} λεγωG3004{V-PAI-1S} ωςG5613{ADV} οτιG3754{CONJ} ημειςG2249{P-1NP} αησθενηκαμενG770{V-RAI-1P} τσβησθενησαμενG770{V-AAI-1P} ενG1722{PREP} ωG3739{R-DSN} δG1161{CONJ} ανG302{PRT} τιςG5100{X-NSM} τολμαG5111{V-PAS-3S} ενG1722{PREP} αφροσυνηG877{N-DSF} λεγωG3004{V-PAI-1S} τολμωG5111{V-PAI-1S} καγωG2504{P-1NS-C} 22εβραιοιG1445{A-NPM} εισινG1526{V-PXI-3P} καγωG2504{P-1NS-C} ισραηλιταιG2475{N-NPM} εισινG1526{V-PXI-3P} καγωG2504{P-1NS-C} σπερμαG4690{N-NSN} αβρααμG11{N-PRI} εισινG1526{V-PXI-3P} καγωG2504{P-1NS-C} 23διακονοιG1249{N-NPM} χριστουG5547{N-GSM} εισινG1526{V-PXI-3P} παραφρονωνG3912{V-PAP-NSM} λαλωG2980{V-PAI-1S} υπερG5228{PREP} εγωG1473{P-1NS} ενG1722{PREP} κοποιςG2873{N-DPM} περισσοτερωςG4056{ADV} ενG1722{PREP} τσβπληγαιςG4127{N-DPF} τσβυπερβαλλοντωςG5234{ADV} τσβενG1722{PREP} φυλακαιςG5438{N-DPF} περισσοτερωςG4056{ADV} αενG1722{PREP} απληγαιςG4127{N-DPF} αυπερβαλλοντωςG5234{ADV} ενG1722{PREP} θανατοιςG2288{N-DPM} πολλακιςG4178{ADV} 24υποG5259{PREP} ιουδαιωνG2453{A-GPM} πεντακιςG3999{ADV} ατεσσερακονταG5062{A-NUI} τσβτεσσαρακονταG5062{A-NUI} παραG3844{PREP} μιανG1520{A-ASF} ελαβονG2983{V-2AAI-1S} 25τριςG5151{ADV} βεραβδισθηνG4463{V-API-3S} ατσερραβδισθηνG4463{V-API-1S} απαξG530{ADV} ελιθασθηνG3034{V-API-1S} τριςG5151{ADV} εναυαγησαG3489{V-AAI-1S} νυχθημερονG3574{N-ASN} ενG1722{PREP} τωG3588{T-DSM} βυθωG1037{N-DSM} πεποιηκαG4160{V-RAI-1S} 26οδοιποριαιςG3597{N-DPF} πολλακιςG4178{ADV} κινδυνοιςG2794{N-DPM} ποταμωνG4215{N-GPM} κινδυνοιςG2794{N-DPM} ληστωνG3027{N-GPM} κινδυνοιςG2794{N-DPM} εκG1537{PREP} γενουςG1085{N-GSN} κινδυνοιςG2794{N-DPM} εξG1537{PREP} εθνωνG1484{N-GPN} κινδυνοιςG2794{N-DPM} ενG1722{PREP} πολειG4172{N-DSF} κινδυνοιςG2794{N-DPM} ενG1722{PREP} ερημιαG2047{N-DSF} κινδυνοιςG2794{N-DPM} ενG1722{PREP} θαλασσηG2281{N-DSF} κινδυνοιςG2794{N-DPM} ενG1722{PREP} ψευδαδελφοιςG5569{N-DPM} 27τσβενG1722{PREP} κοπωG2873{N-DSM} καιG2532{CONJ} μοχθωG3449{N-DSM} ενG1722{PREP} αγρυπνιαιςG70{N-DPF} πολλακιςG4178{ADV} ενG1722{PREP} λιμωG3042{N-DSM} καιG2532{CONJ} διψειG1373{N-DSN} ενG1722{PREP} νηστειαιςG3521{N-DPF} πολλακιςG4178{ADV} ενG1722{PREP} ψυχειG5592{N-DSN} καιG2532{CONJ} γυμνοτητιG1132{N-DSF} 28χωριςG5565{ADV} τωνG3588{T-GPN} παρεκτοςG3924{ADV} ηG3588{T-NSF} αεπιστασιςG1999{N-NSF} τσβεπισυστασιςG1999{N-NSF} αμοιG3427{P-1DS} τσβμουG3450{P-1GS} ηG3588{T-NSF} καθG2596{PREP} ημερανG2250{N-ASF} ηG3588{T-NSF} μεριμναG3308{N-NSF} πασωνG3956{A-GPF} τωνG3588{T-GPF} εκκλησιωνG1577{N-GPF} 29τιςG5101{I-NSM} ασθενειG770{V-PAI-3S} καιG2532{CONJ} ουκG3756{PRT-N} ασθενωG770{V-PAI-1S} τιςG5101{I-NSM} σκανδαλιζεταιG4624{V-PPI-3S} καιG2532{CONJ} ουκG3756{PRT-N} εγωG1473{P-1NS} πυρουμαιG4448{V-PPI-1S} 30ειG1487{COND} καυχασθαιG2744{V-PNN} δειG1163{V-PQI-3S} ταG3588{T-APN} τηςG3588{T-GSF} ασθενειαςG769{N-GSF} μουG3450{P-1GS} καυχησομαιG2744{V-FDI-1S} 31οG3588{T-NSM} θεοςG2316{N-NSM} καιG2532{CONJ} πατηρG3962{N-NSM} τουG3588{T-GSM} κυριουG2962{N-GSM} τσημωνG2257{P-1GP} ιησουG2424{N-GSM} τσβχριστουG5547{N-GSM} οιδενG1492{V-RAI-3S} οG3588{T-NSM} ωνG5607{V-PXP-NSM} ευλογητοςG2128{A-NSM} ειςG1519{PREP} τουςG3588{T-APM} αιωναςG165{N-APM} οτιG3754{CONJ} ουG3756{PRT-N} ψευδομαιG5574{V-PNI-1S} 32ενG1722{PREP} δαμασκωG1154{N-DSF} οG3588{T-NSM} εθναρχηςG1481{N-NSM} αρεταG702{N-GSM} τουG3588{T-GSM} βασιλεωςG935{N-GSM} εφρουρειG5432{V-IAI-3S} τηνG3588{T-ASF} τσβδαμασκηνωνG1153{A-GPM} πολινG4172{N-ASF} αδαμασκηνωνG1153{A-GPM} πιασαιG4084{V-AAN} μεG3165{P-1AS} τσβθελωνG2309{V-PAP-NSM} 33καιG2532{CONJ} διαG1223{PREP} θυριδοςG2376{N-GSF} ενG1722{PREP} σαργανηG4553{N-DSF} εχαλασθηνG5465{V-API-1S} διαG1223{PREP} τουG3588{T-GSN} τειχουςG5038{N-GSN} καιG2532{CONJ} εξεφυγονG1628{V-2AAI-1S} ταςG3588{T-APF} χειραςG5495{N-APF} αυτουG846{P-GSM}


Matthew Henry - Complete Commentary
 1   Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, 2Cor 11:1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, 2Cor 11:2, 2Cor 11:3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin - pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, 2Cor 11:4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.

 5   After the foregoing preface to what he was about to say, the apostle in these verses mentions,
I. His equality with the other apostles - that he was not a whit behind the very chief of the apostles, 2Cor 11:5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly manifested among them.
II. His equality with the false apostles in this particular - the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, (2Cor:11:7-10). He had proved at large, in his former epistle to them, the lawfulness of ministers' receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages of other churches (2Cor 11:8), so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burdensome to them, that they might be exalted, or encouraged to receive the gospel, which they had so cheaply; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them. 2. He informs them of the reason of this his conduct among them. It was not because he did not love them (2Cor 11:11), or was unwilling to receive tokens of their love (for love and friendship are manifested by mutual giving and receiving), but it was to avoid offence, that he might cut off occasion from those that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, 2Cor 11:12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers as mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.
III. The false apostles are charged as deceitful workers (2Cor 11:13), and that upon this account, because they would transform themselves into the likeness of the apostles of Christ, and, though they were the ministers of Satan, would seem to be the ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching truth; they would endeavour as much to undermine the kingdom of Christ as the apostles did to establish it. There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience. As he can turn himself into any shape, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, Their end is according to their works (2Cor 11:15); the end will discover them to be deceitful workers, and their work will end in ruin and destruction.

 16   Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, 2Cor 11:16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, 2Cor 11:17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, 2Cor 11:18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (2Cor 11:19), may be ironical, and then the meaning is this: Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (2Cor 11:20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me, 2Cor 11:21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, 2Cor 11:21.

 22   Here the apostle gives a large account of his own qualifications, labours, and sufferings (not out of pride or vain-glory, but to the honour of God, who had enabled him to do and suffer so much for the cause of Christ), and wherein he excelled the false apostles, who would lessen his character and usefulness among the Corinthians. Observe,
I. He mentions the privileges of his birth (2Cor 11:22), which were equal to any they could pretend to. He was a Hebrew of the Hebrews; of a family among the Jews that never intermarried with the Gentiles. He was also an Israelite, and could boast of his being descended from the beloved Jacob as well as they, and was also of the seed of Abraham, and not of the proselytes. It should seem from this that the false apostles were of the Jewish race, who gave disturbance to the Gentile converts.
II. He makes mention also of his apostleship, that he was more than an ordinary minister of Christ, 2Cor 11:23. God had counted him faithful, and had put him into the ministry. He had been a useful minister of Christ unto them; they had found full proofs of his ministry: Are they ministers of Christ? I am more so.
III. He chiefly insists upon this, that he had been an extraordinary sufferer for Christ; and this was what he gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in labours, and to endure very great sufferings, such as stripes above measure, frequent imprisonments, and often the dangers of death, 2Cor 11:23. Note, When the apostle would prove himself an extraordinary minister, he proves that he had been an extraordinary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews. They did all they could against him; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him; never was the most notorious malefactor more frequently in the hands of public justice than Paul was for righteousness' sake. The jail and the whipping-post, and all other hard usages of those who are accounted the worst of men, were what he was accustomed to. As to the Jews, whenever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, 2Cor 11:24. Forty stripes was the utmost their law allowed (Deut 25:3), but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abatement of one only was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice beaten with rods, of which we may suppose once was at Philippi, Acts 16:22. Once he was stoned in a popular tumult, and was taken up for dead, Acts 14:19. He says that thrice he suffered shipwreck; and we may believe him, though the sacred history gives a relation but of one. A night and a day he had been in the deep (2Cor 11:25), in some deep dungeon or other, shut up as a prisoner. Thus he was all his days a constant confessor; perhaps scarcely a year of his life, after his conversion, passed without suffering some hardship or other for his religion; yet this was not all, for, wherever he went, he went in perils; he was exposed to perils of all sorts. If he journeyed by land, or voyaged by sea, he was in perils of robbers, or enemies of some sort; the Jews, his own countrymen, sought to kill him, or do him a mischief; the heathen, to whom he was sent, were not more kind to him, for among them he was in peril. If he was in the city, or in the wilderness, still he was in peril. He was in peril not only among avowed enemies, but among those also who called themselves brethren, but were false brethren, 2Cor 11:26. Besides all this, he had great weariness and painfulness in his ministerial labours, and these are things that will come into account shortly, and people will be reckoned with for all the care and pains of their ministers concerning them. Paul was a stranger to wealth and plenty, power and pleasure, preferment and ease; he was in watchings often, and exposed to hunger and thirst; in fastings often, it may be out of necessity; and endured cold and nakedness, 2Cor 11:27. Thus was he, who was one of the greatest blessings of the age, used as if he had been the burden of the earth, and the plague of his generation. And yet this is not all; for, as an apostle, the care of all the churches lay on him, 2Cor 11:28. He mentions this last, as if this lay the heaviest upon him, and as if he could better bear all the persecutions of his enemies than the scandals that were to be found in the churches he had the oversight of. Who is weak, and I am not weak? Who is offended, and I burn not? 2Cor 11:29. There was not a weak Christian with whom he did not sympathize, nor any one scandalized, but he was affected therewith. See what little reason we have to be in love with the pomp and plenty of this world, when this blessed apostle, one of the best of men that ever lived, excepting Jesus Christ, felt so much hardship in it. Nor was he ashamed of all this, but, on the contrary, it was what he accounted his honour; and therefore, much against the grain as it was with him to glory, yet, says he, if I must needs glory, if my adversaries will oblige me to it in my own necessary vindication, I will glory in these my infirmities, 2Cor 11:30. Note, Sufferings for righteousness' sake will, the most of any thing, redound to our honour.
In the last two verses, he mentions one particular part of his sufferings out of its place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded, Acts 9:24, Acts 9:25. This was his first great danger and difficulty, and the rest of his life was a piece with this. And it is observable that, lest it should be thought he spoke more than was true, the apostle confirms this narrative with a solemn oath, or appeal to the omniscience of God, 2Cor 11:31. It is a great comfort to a good man that the God and Father of our Lord Jesus Christ, who is an omniscient God, knows the truth of all he says, and knows all he does and all he suffers for his sake.