In 2 Corinthians 11:16-21, Paul returns to the topic of what he calls “foolishness,” where he will compare himself to the so-called apostles who are preaching lies in Corinth. These apostles have persuaded the Corinthians to listen to them through boasting about themselves. They have likewise ridiculed Paul to make him disreputable in the Corinthians’ eyes. So, Paul opts to “boast” about himself, though he thinks it is a distraction from the point. Yet the Corinthians apparently need to be reminded of why Paul’s apostleship is authentic and dedicated to the truth of Christ
In 2 Corinthians 11:16-212 Corinthians 11:16-21 commentary, commentary Paul finally concludes the preamble to his direct defense of his apostleship. After his strong words that the false apostles are acting as agents of Satan because they are “deceitful workers, disguising themselves as apostles of Christ” in 2 Corinthians 11:132 Corinthians 11:13 commentary, commentary Paul now begins a new string of what he described as “a little foolishness” in verse 1 of this chapter. He now says: Again I say, let no one think me foolish; but if you do, receive me even as foolish, so that I also may boast a little (v. 16).
The Greek word translated as foolish is “aphron,” which is an adjective that occurs five times in this letter (2 Corinthians 11:162 Corinthians 11:16 commentary twice, plus 2 Corinthians 11:192 Corinthians 11:19 commentary, 12:612:6 commentary, 12:1112:11 commentary). The noun version of “aphron” occurs three times in 2 Corinthians 11:12 Corinthians 11:1 commentary, 1717 commentary, 2121 commentary. So, being “aphron” is a clear theme of this section. By acting foolish or engaging in foolishness, Paul is describing the case he is making against the accusation that his apostleship is invalid or inferior.
For Paul, this is a foolish argument in part because it focuses on the wrong thing. It focuses on “Paul vs. the False Apostles.” And Paul considers this foolish. So by engaging in the argument at all, he considers that he is engaging in foolish behavior. He seems to be going out of his way to frame the direct defense he will soon make in verse 22 with a disclaimer, “I was compelled to say all this, but do not consider it to be constructive because it is focusing on the wrong thing.”
Paul does not want the focus to be on him. He wants the focus to be on Christ, and becoming like Christ. In fact, he will say in 2 Corinthians 12:192 Corinthians 12:19 commentary that even though he stooped to speak about “Paul vs. Others”—a topic that is foolish in nature—he did so in a manner as to still be “speaking in Christ, and all for your upbuilding.” He does not want the Corinthians to think me foolish for engaging in a “Paul vs. Others” conflict and making a direct defense. But he sets aside this desire and asks them to receive me even as foolish, so that I also may boast a little.
In saying so that I also may boast, by adding also Paul indicates that the false apostles have been boasting. So Paul is sinking down to this level for a time to also brag as they have been. He is doing this for the benefit of the Corinthians, so they can see for themselves how foolish this all is.
The Greek word translated may boast occurs twenty times in 2 Corinthians. The first occurrences it is translated “to be proud” and “take pride” in 2 Corinthians 5:122 Corinthians 5:12 commentary. There, Paul says he is giving the Corinthians an opportunity “to be proud” of him by having an answer to those who “take pride” in appearance rather than heart. The other eighteen times it is translated as some form of boast. There are four occurrences prior to Chapter 10, where Paul begins the preamble to his direct defense of his apostolic integrity. Chapters 10-12 include a whopping sixteen occurrences of a form of boast.
This underscores that Chapters 10-12 contain a boasting competition, Paul versus the false apostles. The question is “Who is the true apostle?” In his direct defense, Paul will best the false apostles at their own game, but all to demonstrate that the entire dialogue is foolishness. As Paul said in 2 Corinthians 10:172 Corinthians 10:17 commentary, commentary anyone that wants to boast ought to boast in the LORD.
It appears that Chapters 10-13 might have been a tack-on after something occurred prior to Paul sending the letter, after having written the first part contained in Chapters 1-9. Perhaps Paul decided he needed to become a lot more direct and face the accusers in a more frontal manner.
The fact that Paul calls this entire dialogue foolish or foolishness eight times in two chapters indicates his disdain for the entire conversation. He stated something similar in his first letter, chiding the Corinthians for arguing over whether to follow him or Apollos or someone else when their focus ought to be on serving and pleasing Christ (1 Corinthians 3:3-51 Corinthians 3:3-5 commentary, 1111 commentary).
Paul does not really want to be thought of as a fool, but if the Corinthians continue to put him on the same level as the false apostles, then he is asking for their indulgence so he can boast on the same level. There is a sense of embarrassment as Paul does not want to undertake this kind of boasting, but he feels compelled to defend or commend himself even at this level: What I am saying, I am not saying as the Lord would, but as in foolishness, in this confidence of boasting (v.17).
Again, Paul is reminding his readers that he is not putting forth his boasting entirely as he has said before, “But he who boasts is to boast in the Lord” (2 Corinthians 10:172 Corinthians 10:17 commentary). This is why he calls it foolishness. When Paul says I am not saying as the Lord would, he is emphasizing that this entire dialogue is not even a conversation as the Lord would desire to be had. It is not as the Lord would instruct; the Lord would focus on the centrality of Christ and His message to love and serve others. Converse to what the Lord would desire, this entire conversation is being had as in foolishness; it is a contest of boasting.
The confidence in this boasting contest is not in the Lord, but in self. The ”Paul vs. Others” boasting contest is a “Me vs. You” debate. There has to be a winner and a loser. And, as constructed, the winner gets to be in authority over the Corinthians and gain advantage from them (which is the false apostles’ desire, as we will see in v. 20). But the Lord does not want “Me vs. You.” That is a fruit of the flesh; it is “strife, jealousy” as well as “disputes, dissentions, factions” (Galatians 5:20Galatians 5:20 commentary).
But it seems that at this point, the Corinthians are not capable of understanding a conversation as the Lord would desire. So Paul is meeting them where they are. Paul now describes this foolishness he will engage in, a worldly debate that is not as the Lord would say, as follows: Since many boast according to the flesh, I will boast also (v. 18).
The many who boast refers to the false apostles. Apparently word has reached Paul that they are tearing down Paul’s apostolic integrity in order to lift themselves up, and gain authority over the believers in Corinth. The phrase according to the flesh refers to external appearances. Paul is leading up to the start of his direct defense, which will begin in verse 22.
Paul’s direct defense will focus on externalities, in particular the hardships Paul has endured for the gospel, and his credentials as a Jewish leader and scholar. These are things Paul already said he considered as incidental compared to what really matters, which is the glory of Christ (2 Corinthians 4:172 Corinthians 4:17 commentary).
Christ and His gospel message is what Paul really desires the Corinthians focus on. But in order to meet the Corinthians where they are, Paul is going to meet the boast of his opponents with a like boast; the many that boast of their apostolic authority will get a responding boast from Paul.
This conflict with competing Jewish “authorities” is a theme throughout Paul’s letters. It is a primary emphasis and cause for the writing of the letters to the Romans and Galatians. It is also a focus of the third chapter of his letter to the Philippians. Paul exhorts the Philippians to “beware of the false circumcision” referring to Jewish teachers insisting that Gentiles must be physically circumcised in order to be righteous in Christ. Paul’s counter is “we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus” (Philippians 3:3Philippians 3:3 commentary).
Paul gives a mini-defense to the Philippians that is a summary of the multi-chapter defense we see in 2 Corinthians, introduced by saying “although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more” (Philippians 3:4Philippians 3:4 commentary). Following that, in Philippians 3:5-8Philippians 3:5-8 commentary, commentary Paul gives a brief résumé of his Jewish credentials, then says they are all things he has “counted as loss for the sake of Christ.”
Here, Paul is engaging in a similar sort of credential-fight with competing Jewish “authorities.” But he has gone and will go into much greater depth.
We can infer that the Corinthians have been persuaded by the false apostles who have presented their credentials and their teaching to bolster their personal ambition. With irony, he continues, tongue-in-cheek, For you, being so wise, tolerate the foolish gladly (v. 19).
Now Paul uses some stinging words for both the Corinthians and the false apostles. If the Corinthians consider themselves so wise, then why do they put up with fools like the false apostles? Starting in Chapter 10 up until now, Paul has been prefacing his direct defense, setting a clear framing that this inappropriate debate should be unnecessary.
But now, just prior to beginning his direct defense, he makes the point that if the Corinthians think it is wise to gladly tolerate the foolish and false apostles in making such arguments, then surely they will tolerate his foolishness and boasting.
Paul now alludes to the foolishness of the false apostles which the Corinthians tolerate; the charges he introduces unveil both the unscrupulous means and selfish motives of the false apostles: For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face (v. 20).
Paul now accuses his opponents, the competing Jewish “authorities,” as follows:
They enslave
They devour
They take advantage
They exalt themselves, and
They are abusive.
Paul here would appear to contrast the self-perception of the Corinthians as being wise with a contrasting reality: if you are wise then why do you tolerate being enslaved, devoured, and abused?
There is no indication the phrase if anyone enslaves refers to anything physical. This is likely the false apostles placing the Corinthians under obligations that eliminate their freedom to choose. This implies that the competing Jewish “authorities” are seeking to place the Gentile believers under the system of Jewish religious rules that had been built up over a period of centuries.
This is the system of rules is what the Apostle Peter referred to as a “yoke” when he said, “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?” (Acts 15:10Acts 15:10 commentary). Peter said this to clear up the controversy as to whether Gentile believers/disciples would be required to obey these religious rules in order to be saved (Acts 15:1Acts 15:1 commentary, 55 commentary). Peter insisted that all are saved the same way: “through the grace of the Lord Jesus” (Acts 15:11Acts 15:11 commentary).
These rules were not the Mosaic Law. They were rules made by men that were purported to prevent anyone from coming close to disobeying the Mosaic Law. They became, instead, violations of the Law.
Jesus deliberately violated these rules because they made a mockery of truth and righteousness, which is the true object of the Law. An example of this is from John 7John 7 commentary. Jesus healed a man on the Sabbath, and was criticized by Jewish authorities for breaking their Sabbath laws. The implication in their criticism was, “You are not free to heal on the Sabbath, you must do what we say.” This is an example of enslavement; taking away freedom, in this case freedom to do good.
Jesus chastised the Jewish authorities for misunderstanding God’s law, demonstrating that their judgment was actually unrighteous (John 7:24John 7:24 commentary). Jesus said something similar in Mark 2:23-28Mark 2:23-28 commentary when the Pharisees complained because Jesus’s disciples were plucking and eating grain on the Sabbath. Jesus said, “The Sabbath was made for man, and not man for the Sabbath.”
The Jews had turned a blessing, the Sabbath, into a confinement (enslaves). Likewise, Paul wrote to the Galatians concerning freedom, when the Galatians had also come under the sway of competing Jewish “authorities” seeking to enslave them:
“For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” Galatians 5:13Galatians 5:13 commentary
In this verse, Paul exhorts the Galatians not to allow themselves to come under the yoke of servitude to religious rules. Rather, he exhorts them to live as free, but to use their freedom to bring life and benefit to others rather than come under another form of servitude—servitude to the flesh (Romans 6:19-23Romans 6:19-23 commentary).
In his list in verse 20, Paul also wrote that the Corinthians tolerate it if anyone…devours you. The Greek word translated devours is probably best understood as the false apostles seeking to extract and exploit from the Corinthians. We can infer from 2 Corinthians 2:172 Corinthians 2:17 commentary that the particular extraction in view is financial. We see this same word in Galatians. Speaking of the consequence of using our freedom to choose fleshly behavior, Paul says:
“But if you bite and devour one another, take care that you are not consumed by one another” (Galatians 5:15Galatians 5:15 commentary)
A culture of devouring one another inevitably turns into a contest to see who can extract the most from whom. It is a lose-lose relationship. It inevitably leads to death, which is separation. Death is always the consequence of sin (Romans 6:23Romans 6:23 commentary, commentaryJames 1:15James 1:15 commentary).
The phrase takes advantage of you could refer to extracting resources or imposing their will in other areas. Exalts himself implies that the false apostles are arrogant in their treatment of the Corinthians, which would be a clear contrast to the teachings of Jesus that Paul had brought them when he founded the church in Corinth.
Paul also says that the Corinthians tolerate anyone who hits you in the face. This could refer to literal abuse or it could be emotional abuse.
Within months of writing this letter, Paul would experience abuse from a religious authority,
“Paul, looking intently at the Council, said, ‘Brethren, I have lived my life with a perfectly good conscience before God up to this day.’ The high priest Ananias commanded those standing beside him to strike him on the mouth.” Acts 23:1-2Acts 23:1-2 commentary
Those in religious authority, such as the high priest, seemed to feel free to strike anyone who opposed them. Before he was a believer, Paul also wielded religious authority as a means to abuse others through his persecution of the church (Acts 8:3Acts 8:3 commentary, 26:9-1126:9-11 commentary). One can also use emotional coercion in a manner that has the same effect. We have already seen the intense criticism the false apostles heaped upon Paul. We can imagine they would use the same tactic in order to create fear of rejection for the purpose of gaining control.
However Paul meant it, his overall statement is pointing out the treatment the church had tolerated from the false apostles, and he seems to be mocking them by shining a light on the abusive behavior they have allowed (that you tolerate).
Paul seems to be saying, “You tolerate being abused by the false apostles who take advantage of you and exalt themselves, so you certainly ought to tolerate listening to a brief boasting of why I am superior to them, using their own, fleshly standards based on appearances.”
Paul continues his sarcasm, saying: To my shame I must say that we have been weak by comparison (v. 21a).
Here Paul is saying that in contrast to the bullies the Corinthians have tolerated, his treatment has been weak by comparison. Paul has nurtured rather than abused. So, Paul is saying “if the standard of comparison is based on how much we have abused you, then I admit they are strong and I am weak.” Paul admits the false apostles are superior to him in extracting, exploiting, and abusing.
In other words, if his readers consider such abusive treatment as being evidence of true apostolic authority, then Paul’s treatment of the Corinthians has, indeed, been weak by comparison. Paul adds a statement that will lead into the direct defense, which begins in the next verse: But in whatever respect anyone else is bold—I speak in foolishness—I am just as bold myself (v. 21b).
Paul is going on the attack, though he still is speaking in foolishness, on the same level of appearances and credentials as the false apostles. He will now be unashamedly bold. He will be as bold to tell the truth and pursue true benefit for the Corinthians as the false apostles are bold in exalting themselves in order to exploit them.
He has given or defended his credentials as an apostle, particularly in 2 Corinthians 6:4-102 Corinthians 6:4-10 commentary, commentary but now he becomes more passionate in his foolishness and boldness of making a “Me versus You” defense of his apostolic integrity.
Set to dark mode
2 Corinthians 11:16-21 meaning
In 2 Corinthians 11:16-212 Corinthians 11:16-21 commentary, commentary Paul finally concludes the preamble to his direct defense of his apostleship. After his strong words that the false apostles are acting as agents of Satan because they are “deceitful workers, disguising themselves as apostles of Christ” in 2 Corinthians 11:132 Corinthians 11:13 commentary, commentary Paul now begins a new string of what he described as “a little foolishness” in verse 1 of this chapter. He now says: Again I say, let no one think me foolish; but if you do, receive me even as foolish, so that I also may boast a little (v. 16).
The Greek word translated as foolish is “aphron,” which is an adjective that occurs five times in this letter (2 Corinthians 11:162 Corinthians 11:16 commentary twice, plus 2 Corinthians 11:192 Corinthians 11:19 commentary, 12:612:6 commentary, 12:1112:11 commentary). The noun version of “aphron” occurs three times in 2 Corinthians 11:12 Corinthians 11:1 commentary, 1717 commentary, 2121 commentary. So, being “aphron” is a clear theme of this section. By acting foolish or engaging in foolishness, Paul is describing the case he is making against the accusation that his apostleship is invalid or inferior.
For Paul, this is a foolish argument in part because it focuses on the wrong thing. It focuses on “Paul vs. the False Apostles.” And Paul considers this foolish. So by engaging in the argument at all, he considers that he is engaging in foolish behavior. He seems to be going out of his way to frame the direct defense he will soon make in verse 22 with a disclaimer, “I was compelled to say all this, but do not consider it to be constructive because it is focusing on the wrong thing.”
Paul does not want the focus to be on him. He wants the focus to be on Christ, and becoming like Christ. In fact, he will say in 2 Corinthians 12:192 Corinthians 12:19 commentary that even though he stooped to speak about “Paul vs. Others”—a topic that is foolish in nature—he did so in a manner as to still be “speaking in Christ, and all for your upbuilding.” He does not want the Corinthians to think me foolish for engaging in a “Paul vs. Others” conflict and making a direct defense. But he sets aside this desire and asks them to receive me even as foolish, so that I also may boast a little.
In saying so that I also may boast, by adding also Paul indicates that the false apostles have been boasting. So Paul is sinking down to this level for a time to also brag as they have been. He is doing this for the benefit of the Corinthians, so they can see for themselves how foolish this all is.
The Greek word translated may boast occurs twenty times in 2 Corinthians. The first occurrences it is translated “to be proud” and “take pride” in 2 Corinthians 5:122 Corinthians 5:12 commentary. There, Paul says he is giving the Corinthians an opportunity “to be proud” of him by having an answer to those who “take pride” in appearance rather than heart. The other eighteen times it is translated as some form of boast. There are four occurrences prior to Chapter 10, where Paul begins the preamble to his direct defense of his apostolic integrity. Chapters 10-12 include a whopping sixteen occurrences of a form of boast.
This underscores that Chapters 10-12 contain a boasting competition, Paul versus the false apostles. The question is “Who is the true apostle?” In his direct defense, Paul will best the false apostles at their own game, but all to demonstrate that the entire dialogue is foolishness. As Paul said in 2 Corinthians 10:172 Corinthians 10:17 commentary, commentary anyone that wants to boast ought to boast in the LORD.
It appears that Chapters 10-13 might have been a tack-on after something occurred prior to Paul sending the letter, after having written the first part contained in Chapters 1-9. Perhaps Paul decided he needed to become a lot more direct and face the accusers in a more frontal manner.
The fact that Paul calls this entire dialogue foolish or foolishness eight times in two chapters indicates his disdain for the entire conversation. He stated something similar in his first letter, chiding the Corinthians for arguing over whether to follow him or Apollos or someone else when their focus ought to be on serving and pleasing Christ (1 Corinthians 3:3-51 Corinthians 3:3-5 commentary, 1111 commentary).
Paul does not really want to be thought of as a fool, but if the Corinthians continue to put him on the same level as the false apostles, then he is asking for their indulgence so he can boast on the same level. There is a sense of embarrassment as Paul does not want to undertake this kind of boasting, but he feels compelled to defend or commend himself even at this level: What I am saying, I am not saying as the Lord would, but as in foolishness, in this confidence of boasting (v.17).
Again, Paul is reminding his readers that he is not putting forth his boasting entirely as he has said before, “But he who boasts is to boast in the Lord” (2 Corinthians 10:172 Corinthians 10:17 commentary). This is why he calls it foolishness. When Paul says I am not saying as the Lord would, he is emphasizing that this entire dialogue is not even a conversation as the Lord would desire to be had. It is not as the Lord would instruct; the Lord would focus on the centrality of Christ and His message to love and serve others. Converse to what the Lord would desire, this entire conversation is being had as in foolishness; it is a contest of boasting.
The confidence in this boasting contest is not in the Lord, but in self. The ”Paul vs. Others” boasting contest is a “Me vs. You” debate. There has to be a winner and a loser. And, as constructed, the winner gets to be in authority over the Corinthians and gain advantage from them (which is the false apostles’ desire, as we will see in v. 20). But the Lord does not want “Me vs. You.” That is a fruit of the flesh; it is “strife, jealousy” as well as “disputes, dissentions, factions” (Galatians 5:20Galatians 5:20 commentary).
But it seems that at this point, the Corinthians are not capable of understanding a conversation as the Lord would desire. So Paul is meeting them where they are. Paul now describes this foolishness he will engage in, a worldly debate that is not as the Lord would say, as follows: Since many boast according to the flesh, I will boast also (v. 18).
The many who boast refers to the false apostles. Apparently word has reached Paul that they are tearing down Paul’s apostolic integrity in order to lift themselves up, and gain authority over the believers in Corinth. The phrase according to the flesh refers to external appearances. Paul is leading up to the start of his direct defense, which will begin in verse 22.
Paul’s direct defense will focus on externalities, in particular the hardships Paul has endured for the gospel, and his credentials as a Jewish leader and scholar. These are things Paul already said he considered as incidental compared to what really matters, which is the glory of Christ (2 Corinthians 4:172 Corinthians 4:17 commentary).
Christ and His gospel message is what Paul really desires the Corinthians focus on. But in order to meet the Corinthians where they are, Paul is going to meet the boast of his opponents with a like boast; the many that boast of their apostolic authority will get a responding boast from Paul.
This conflict with competing Jewish “authorities” is a theme throughout Paul’s letters. It is a primary emphasis and cause for the writing of the letters to the Romans and Galatians. It is also a focus of the third chapter of his letter to the Philippians. Paul exhorts the Philippians to “beware of the false circumcision” referring to Jewish teachers insisting that Gentiles must be physically circumcised in order to be righteous in Christ. Paul’s counter is “we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus” (Philippians 3:3Philippians 3:3 commentary).
Paul gives a mini-defense to the Philippians that is a summary of the multi-chapter defense we see in 2 Corinthians, introduced by saying “although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more” (Philippians 3:4Philippians 3:4 commentary). Following that, in Philippians 3:5-8Philippians 3:5-8 commentary, commentary Paul gives a brief résumé of his Jewish credentials, then says they are all things he has “counted as loss for the sake of Christ.”
Here, Paul is engaging in a similar sort of credential-fight with competing Jewish “authorities.” But he has gone and will go into much greater depth.
We can infer that the Corinthians have been persuaded by the false apostles who have presented their credentials and their teaching to bolster their personal ambition. With irony, he continues, tongue-in-cheek, For you, being so wise, tolerate the foolish gladly (v. 19).
Now Paul uses some stinging words for both the Corinthians and the false apostles. If the Corinthians consider themselves so wise, then why do they put up with fools like the false apostles? Starting in Chapter 10 up until now, Paul has been prefacing his direct defense, setting a clear framing that this inappropriate debate should be unnecessary.
But now, just prior to beginning his direct defense, he makes the point that if the Corinthians think it is wise to gladly tolerate the foolish and false apostles in making such arguments, then surely they will tolerate his foolishness and boasting.
Paul now alludes to the foolishness of the false apostles which the Corinthians tolerate; the charges he introduces unveil both the unscrupulous means and selfish motives of the false apostles: For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face (v. 20).
Paul now accuses his opponents, the competing Jewish “authorities,” as follows:
Paul here would appear to contrast the self-perception of the Corinthians as being wise with a contrasting reality: if you are wise then why do you tolerate being enslaved, devoured, and abused?
There is no indication the phrase if anyone enslaves refers to anything physical. This is likely the false apostles placing the Corinthians under obligations that eliminate their freedom to choose. This implies that the competing Jewish “authorities” are seeking to place the Gentile believers under the system of Jewish religious rules that had been built up over a period of centuries.
This is the system of rules is what the Apostle Peter referred to as a “yoke” when he said, “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?” (Acts 15:10Acts 15:10 commentary). Peter said this to clear up the controversy as to whether Gentile believers/disciples would be required to obey these religious rules in order to be saved (Acts 15:1Acts 15:1 commentary, 55 commentary). Peter insisted that all are saved the same way: “through the grace of the Lord Jesus” (Acts 15:11Acts 15:11 commentary).
These rules were not the Mosaic Law. They were rules made by men that were purported to prevent anyone from coming close to disobeying the Mosaic Law. They became, instead, violations of the Law.
Jesus deliberately violated these rules because they made a mockery of truth and righteousness, which is the true object of the Law. An example of this is from John 7John 7 commentary. Jesus healed a man on the Sabbath, and was criticized by Jewish authorities for breaking their Sabbath laws. The implication in their criticism was, “You are not free to heal on the Sabbath, you must do what we say.” This is an example of enslavement; taking away freedom, in this case freedom to do good.
Jesus chastised the Jewish authorities for misunderstanding God’s law, demonstrating that their judgment was actually unrighteous (John 7:24John 7:24 commentary). Jesus said something similar in Mark 2:23-28Mark 2:23-28 commentary when the Pharisees complained because Jesus’s disciples were plucking and eating grain on the Sabbath. Jesus said, “The Sabbath was made for man, and not man for the Sabbath.”
The Jews had turned a blessing, the Sabbath, into a confinement (enslaves). Likewise, Paul wrote to the Galatians concerning freedom, when the Galatians had also come under the sway of competing Jewish “authorities” seeking to enslave them:
“For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.”
Galatians 5:13Galatians 5:13 commentary
In this verse, Paul exhorts the Galatians not to allow themselves to come under the yoke of servitude to religious rules. Rather, he exhorts them to live as free, but to use their freedom to bring life and benefit to others rather than come under another form of servitude—servitude to the flesh (Romans 6:19-23Romans 6:19-23 commentary).
In his list in verse 20, Paul also wrote that the Corinthians tolerate it if anyone…devours you. The Greek word translated devours is probably best understood as the false apostles seeking to extract and exploit from the Corinthians. We can infer from 2 Corinthians 2:172 Corinthians 2:17 commentary that the particular extraction in view is financial. We see this same word in Galatians. Speaking of the consequence of using our freedom to choose fleshly behavior, Paul says:
“But if you bite and devour one another, take care that you are not consumed by
one another”
(Galatians 5:15Galatians 5:15 commentary)
A culture of devouring one another inevitably turns into a contest to see who can extract the most from whom. It is a lose-lose relationship. It inevitably leads to death, which is separation. Death is always the consequence of sin (Romans 6:23Romans 6:23 commentary, commentary James 1:15James 1:15 commentary).
The phrase takes advantage of you could refer to extracting resources or imposing their will in other areas. Exalts himself implies that the false apostles are arrogant in their treatment of the Corinthians, which would be a clear contrast to the teachings of Jesus that Paul had brought them when he founded the church in Corinth.
Paul also says that the Corinthians tolerate anyone who hits you in the face. This could refer to literal abuse or it could be emotional abuse.
Within months of writing this letter, Paul would experience abuse from a religious authority,
“Paul, looking intently at the Council, said, ‘Brethren, I have lived my life with a perfectly good conscience before God up to this day.’ The high priest Ananias commanded those standing beside him to strike him on the mouth.”
Acts 23:1-2Acts 23:1-2 commentary
Those in religious authority, such as the high priest, seemed to feel free to strike anyone who opposed them. Before he was a believer, Paul also wielded religious authority as a means to abuse others through his persecution of the church (Acts 8:3Acts 8:3 commentary, 26:9-1126:9-11 commentary). One can also use emotional coercion in a manner that has the same effect. We have already seen the intense criticism the false apostles heaped upon Paul. We can imagine they would use the same tactic in order to create fear of rejection for the purpose of gaining control.
However Paul meant it, his overall statement is pointing out the treatment the church had tolerated from the false apostles, and he seems to be mocking them by shining a light on the abusive behavior they have allowed (that you tolerate).
Paul seems to be saying, “You tolerate being abused by the false apostles who take advantage of you and exalt themselves, so you certainly ought to tolerate listening to a brief boasting of why I am superior to them, using their own, fleshly standards based on appearances.”
Paul continues his sarcasm, saying: To my shame I must say that we have been weak by comparison (v. 21a).
Here Paul is saying that in contrast to the bullies the Corinthians have tolerated, his treatment has been weak by comparison. Paul has nurtured rather than abused. So, Paul is saying “if the standard of comparison is based on how much we have abused you, then I admit they are strong and I am weak.” Paul admits the false apostles are superior to him in extracting, exploiting, and abusing.
In other words, if his readers consider such abusive treatment as being evidence of true apostolic authority, then Paul’s treatment of the Corinthians has, indeed, been weak by comparison. Paul adds a statement that will lead into the direct defense, which begins in the next verse: But in whatever respect anyone else is bold—I speak in foolishness—I am just as bold myself (v. 21b).
Paul is going on the attack, though he still is speaking in foolishness, on the same level of appearances and credentials as the false apostles. He will now be unashamedly bold. He will be as bold to tell the truth and pursue true benefit for the Corinthians as the false apostles are bold in exalting themselves in order to exploit them.
He has given or defended his credentials as an apostle, particularly in 2 Corinthians 6:4-102 Corinthians 6:4-10 commentary, commentary but now he becomes more passionate in his foolishness and boldness of making a “Me versus You” defense of his apostolic integrity.