Paul finally, begrudgingly, compares his résumé against that of the false apostles here in 2 Corinthians 11:22-33. If he must boast about his qualifications to persuade the Corinthians, then he must. Paul unpacks a lengthy list that illustrates how he is a superior servant to Christ than these self-promoting false apostles: Paul has worked more, been arrested more times, been physically abused with rods and whips more times than he can remember, has been shipwrecked, has starved, has been in danger from Jews, Gentiles, criminals, and nature. Nevermind these physical sufferings; Paul’s greatest daily difficulty is the weight on his shoulders in caring for all the churches he’s planted.
After the long preamble, where Paul reframed this entire “My apostolic authority versus yours” as foolishness and boasting, Paul now, finally, reluctantly, provides the comparison.
We might begin with a summary of the comparison Paul will make from 2 Corinthians 11:22 - 12:182 Corinthians 11:22 - 12:18 commentary.
Comparison of Paul to False Apostles:
Credential
False Apostles
Paul
Verse
Hebrew
Yes
Yes
11:22
Israelite
Yes
Yes
11:22
Descendant of Abraham
Yes
Yes
11:22
Servant of Christ
Yes
More So
11:23
Shepherd of churches
No
Yes
11:28
Visions and revelations
No
Yes
12:1-5
Speaking the truth
No
Yes
12:6
Humbled
No
Yes
12:7-9
Content with rejection
No
Yes
12:10
Eminent apostle
No
Yes
12:11
Nobody
Yes, but says no
No but says yes
12:11
Performed signs
No
Yes
12:12
Took no money
No
Yes
12:13
Takes financial advantage
Yes
No
12:14-18
This comparison provides an overview of Paul’s direct defense. In general, his approach is “What they say and how they appear” to “What I say and how I appear.” He chided the Corinthians for succumbing to comparisons of outward appearances in the prelude to the direct defense (2 Corinthians 10:72 Corinthians 10:7 commentary).
We might say Paul calls this entire approach “the foolishness of boasting.” But since this is what the Corinthians insist on, he will beat them at their own game. However, he will not divert from his purpose, which is to build them up spiritually and point them to Christ (2 Corinthians 12:192 Corinthians 12:19 commentary).
The theme that will emerge from this comparison (ranging from 2 Corinthians 11:22 - 12:182 Corinthians 11:22 - 12:18 commentary) is that Paul will demonstrate his superiority in appearances to the false apostles, then say it means nothing, because:
Although Paul is not “inferior to the most eminent apostles” he is still “a nobody” because he is just a human sinner. He is only somebody because of Christ (2 Corinthians 12:112 Corinthians 12:11 commentary).
Although Paul has immense spiritual strength, his primary attribute is that he is weak, for when he is weak in himself then he is strong in the power of Christ (2 Corinthians 12:9-102 Corinthians 12:9-10 commentary).
We are given little information as to who these false apostles were and where they were from, but from Paul’s next statement, they are definitely Jewish. It seems likely they were Jewish converts who had believed in Jesus, or they would not have been credible to the Gentile believers in Corinth: Are they Hebrews? So am I. Are they Israelites? So am I (v. 22a).
Generally to be a Hebrew and an Israelite is the same thing. The difference here might be on emphasis. The term Hebrews might emphasize language and culture. Perhaps the false apostles claimed that since Paul was born in Tarsus of Cilicia he was a Greek-speaking Jew, and incapable of reading the scriptures in Hebrew. However, even though he was born in Tarsus, Paul was educated in Jerusalem by an esteemed Hebrew scholar, Gamaliel (Acts 22:3Acts 22:3 commentary).
So, whoever these apostles were, Paul could at least meet if not best them in his command of language. He could speak Hebrew, Aramaic, and Greek. Perhaps they also assumed he was a proselyte and had converted to Judaism. But Paul was a natural-born Jew. Are they Israelites? So am I. (v. 22b).
He listed some of his pedigree in his letter to the Philippians, “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee” (Philippians 3:5Philippians 3:5 commentary). Paul’s Hebrew name was Saul (Acts 9:11Acts 9:11 commentary). Saul was the first king of Israel, and therefore a most esteemed name from the tribe of Benjamin.
He had the same claim as any Israelite, as stated in Romans 9:4Romans 9:4 commentary, commentary “who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises.” As an Israelite, he was also a descendant of Abraham: Are they descendants of Abraham? So am I (v. 22c).
“I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.”
He is not only a descendant by race, but also by faith,
“in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.” (Galatians 3:14Galatians 3:14 commentary)
Paul asks, Are they servants of Christ?—I speak as if insane—I more so (v. 23a).
In continuing his foolishness of participating in this boasting match, Paul now asks if these false apostles are servants of Christ. Interestingly, he does not say they are not servants.
Though the false apostles are practicing deceit and exploitative abuse, they are apparently still servants. They might be unfaithful servants, but still servants. In Romans 3:9Romans 3:9 commentary, commentary Paul admits he is no better than another group of false Jewish apostles leading believers astray in Rome. This is because all are under sin.
After saying these false teachers are dishonoring God (Romans 2:23Romans 2:23 commentary) and blaspheming God’s name among the Gentiles (Romans 2:24Romans 2:24 commentary), Paul asks, “What then? Are we better than they? Not at all” (Romans 3:9Romans 3:9 commentary). Paul acknowledges that all are sinful, including himself, and it is God’s grace that saves us, not our own efforts (Romans 3:21-22Romans 3:21-22 commentary).
Paul admits the false apostles are servants of Christ. Apparently they have done some good. But after he asks Are they servants of Christ? he adds an interlude, I speak as if insane. The phrase I speak as if insane can also be translated as “I speak as a fool” or “I am talking like a madman.” Paul once again elevates his disdain for making a comparative “My apostleship vs. theirs” argument. It is the wrong discussion. The discussion ought to center on how to be better servants of Christ.
Paul feels compelled to make the comparison in order to meet the Corinthians where they are. But it is craziness to him. The discussion should be centered on Christ, how to follow Him, conform to His image and please Him. To Paul, it is insanity to think that a conclusion of “Paul is superior to his competitors” settles anything.
That is why he will later say “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” 2 Corinthians 12:9b2 Corinthians 12:9b commentary). To Paul, that is what makes sense. That is what is logical—Christ at the center. This debate of “Who can boast more about their apostleship is to speak as if insane by comparison.
But Paul will speak this way because that is what is demanded of him at the moment. He is speaking on a worldly level in order to attempt to pull the Corinthians to a spiritual level. The Corinthians’ position of responding to the false apostles demands this. For us centuries later, this is a great gift. Paul’s mentality to the Corinthians was likely, “You should know all this, why are you making me say it?” For us, two thousand years later, we can be grateful that God, in His providence, provided this historical insight for our own learning and admonition.
Paul will now tell us the suffering he has endured for Christ and we can compare that to his statement from 2 Corinthians 4:172 Corinthians 4:17 commentary. Thus, we can see the immensity of the statement when he says all this affliction is “momentary” and “light” as compared to the glory he is seeking in Christ. Then, when we see in Chapter 12 that Paul apparently received a heavenly visit or vision where he observed that glory, we can understand the depth and truth of that assertion.
Paul now jumps to his credentials to make good his boast that he is a superior apostle. He will now prove that he is, in fact, more so a servant of Christ compared to the false apostles. He will prove this by listing the severe persecution and hardship he has endured for the sake of the gospel.
He now lists an amazing, almost unbelievable résumé. The fact that this list is given in the context of a dispute over “Who is the best apostle?” to a church that attested to this letter as being divinely inspired (as evidenced by its survival) confirms Paul’s testimony. Paul lists why he is more so a servant of Christ. In far more labors, in far more imprisonments, beaten times without number, often in danger of death (v. 23b).
In far more labors Paul refers to his many journeys, campaigns, and preaching all over the world, which he knew would be a considerable contrast to the false apostles. He seems to escalate his comparison in citing imprisonments, beatings, and death.
His boasts move him beyond the pretenders; even if they could match him boast for boast, his danger of death moved him into a category and level all his own. Paul defines some of these “weaknesses” in the following verses. Five times I received from the Jews thirty-nine lashes (v. 24). Under Jewish law, if a man was convicted of breaking the law, he could receive a maximum of forty stripes of the whip.
The traditional practice was to give thirty-nine stripes, so that if the flogger accidentally miscounted, they would not exceed the maximum, which could result in their own punishment. More often than not, these beatings would take place publicly, in the synagogue.
Luke, the author of Acts, does not record these five times when Paul received from the Jews thirty-nine lashes. There are, however, many instances where Paul is driven out of synagogues and cities, such as in Acts 13:45Acts 13:45 commentary, 5050 commentary, 14:2-614:2-6 commentary, 17:5-1017:5-10 commentary. While Luke summarizes these persecutions, there may have been more violent details unspecified. Based on this list in 2 Corinthians 112 Corinthians 11 commentary, commentary Paul was physically abused so many times it would have been excessive to describe every single instance in the book of Acts.
There are also years of Paul’s life after he believed in Jesus of which little is known, such as his three years in Arabia and Damascus (Galatians 1:17-8Galatians 1:17-8 commentary), and his eight to ten years in Tarsus between Acts 9:30Acts 9:30 commentary and commentaryActs 11:25Acts 11:25 commentary. Presumably, Paul was fulfilling his calling and preaching the gospel in that time, and running into opposition from some of the Jewish leaders he encountered, as was typical. He probably suffered some of these floggings and perhaps other persecutions listed here during these undetailed years.
Paul goes on: Three times I was beaten with rods (v. 25a). We have one such beating recorded in Acts 16:22-23Acts 16:22-23 commentary, commentary
“The crowd rose up together against them [Paul and Silas], and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely.”
Paul was a Roman citizen, and in most situations he would not be beaten, but evidently there were times when either the authorities did not know he was a Roman citizen or they overlooked it. It was in ignorance that the Philippian magistrates had Paul and Silas beaten with rods, much to the magistrates’ regret.
Paul points to the time he nearly died for the gospel: Once I was stoned (v. 25b). Stoning was a normal Jewish punishment to carry out the death penalty.
Paul was stoned in the city of Lystra and given up for dead, “But Jews came from Antioch and Iconium and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead” (Acts 14:20Acts 14:20 commentary). Miraculously, probably by God’s intervention, Paul did not die from this stoning, and returned to the city.
Three times I was shipwrecked (v. 25c). We have no other record of these shipwrecks, but it is not altogether surprising seeing how often Paul traveled by sea in his missionary journeys (Acts 13:13Acts 13:13 commentary, 14:2614:26 commentary, 16:1116:11 commentary, 20:13-1520:13-15 commentary, to name a few). He notes that A night and a day I have spent in the deep (v. 25d). Although Paul gives no further explanation, it is possible that during one of the shipwrecks, they spent a night and a day adrift or lost somewhere at sea.
Perhaps there were other dangers associated with this event, but it obviously left an impression on Paul. Paul probably wrote this epistle to the Corinthians while in Macedonia or Ephesus during his third missionary journey, so at the time of writing this letter he had experienced Three times of being shipwrecked. There will be a fourth shipwreck in his future, on the island of Malta, which Luke records in detail in Acts 27:41Acts 27:41 commentary.
I have been on frequent journeys (v. 26a). While this is not specific, it was likely understood by Paul that almost every journey that he took for the sake of the gospel was fraught with some kind of danger. Some of that danger was the reality that his message was not always popular, particularly among the Jewish religious leaders.
Paul writes that at times he was In dangers from rivers (v. 26b). While we most often think of Paul journeying by sea, he mentions rivers here. What kind of dangers he faced he does not explain, but it was enough for him to include this in the foolishness of his comparison with the false apostles.
Several of the cities from which he disembarked on his journeys were built miles inland on rivers which flowed into the Mediterranean Sea, such as Syrian Antioch on the Orontes river. There are also many rivers in regions where he traveled and lived, such as the Meander and Kaystros rivers near Ephesus, and the Strymon River in Macedonia which runs between the cities of Philippi and Amphipolis (Acts 16:12Acts 16:12 commentary, 17:117:1 commentary).
Paul lists more dangers. The Corinthians likely knew what many of these referred to: Dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren (v. 26c).
Again, we are not given specifics, nor do we have records in other texts for all of these, but it is apparent that anywhere and everywhere Paul went for the sake of the gospel, he faced dangers, trials, and hardships. There was always the threat of robbers on the sea voyages and the thousands of miles he walked. There were dangers from his countrymen, the Jews, which he suffered many times, as well as dangers from the Gentiles, and sometimes from both at the same time.
Paul experienced dangers in the city, probably meaning any city in general, every major city he’s gone to. He, as a Jewish man in the Roman Empire trying to convert others to an obscure religion, certainly put a target on his back. There were also universal dangers in visiting cities as a foreigner, whether it be prejudice or criminals seeking to exploit the stranger. In parallel to dangers in the city are dangers in the wilderness. The wild, uncivilized places of the world between cities present equal yet unique dangers, be it bad weather, wild animals, limited resources, robbers, and more. The dangers on the sea are obvious and have been previously alluded to: bad weather, shipwrecks, pirates, shortage of water, and so on.
Perhaps worst of all, Paul has experienced dangers among false brethren. Just like the false apostles in Corinth whom Paul is rebuking, there has been no end of rival Jewish “authorities” who have confused and corrupted other brethren with their false teaching. These rivals have sought to discredit Paul and ruin his ministry. Throughout Paul’s years as a preacher of the gospel, he has faced enemies without and within the church (Galatians 2:4-5Galatians 2:4-5 commentary).
We can see in how so many of these moments of suffering Paul lists are also described in the book of Acts. It seems probable that one of the main reasons Luke, the author, wrote the book of Acts was to authenticate Paul's ministry, showing how Jesus personally commissioned him as an apostle, as well as detailing the many journeys and sufferings Paul experienced while teaching the gospel to the Gentile world. Based on Paul’s extensive list here in 2 Corinthians, it seems Luke may have even understated the many difficulties Paul faced throughout his ministry.
Comparing himself with the false apostles in Corinth, Paul was certain that their life and “ministry” was a much easier journey than was his. If we are to reflect on all that he is describing here, we would first be amazed that someone would keep going in their commitment to the ministry of Christ. We perhaps would also not be so quick to complain when we face obstacles or difficulties. Very few of us could match Paul’s list in this chapter.
Though Paul does not offer an exact description, it seems as if what he describes in verse 27 could be associated with his experiences in certain cities as he attempts to plant a church. I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure (v.27). Labor and hardship would seemingly refer to the fact that Paul earned his own way as a tentmaker and in addition to his ministry, he likely worked hard and long hours in manual labor.
We do not know what caused his sleepless nights, but it is possible that it was a combination of many of the things he faced, including fatigue from his labors, concern for his ministry, or other outside influences such as accommodation. Again, we do not know the exact cause of hunger and thirst, but it is most likely a combination of factors, such as funds, availability, or even the dangers that he constantly faced.
He likely ran out of food and water sometimes on his lengthy journeys throughout Asia Minor, Greece, and Macedonia, especially during times where he was driven out town without the chance to prepare for more travel (Acts 17:10Acts 17:10 commentary).
Often without food is sometimes translated as “fastings,” though we are not given any further information from Paul. It could be linked with hunger and thirst or just the inability at times to have food. If it were related to a spiritual exercise such as fasting, it does not seem as if it would fit into this list. However, since this is “boasting” in foolishness, it could be possible. In cold and exposure would possibly be when accommodations were either not available or were not adequate. Now Paul moves from the external things to the internal pressures and stresses of ministry, Apart from such external things, there is the daily pressure on me for concern for all the churches (v.28).
We do not know how many churches came under Paul’s concern, but there are at least ten church communities in the book of Acts which he planted and visited again: Pisidian Antioch, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Corinth, Ephesus, and Troas (Acts 13-20Acts 13-20 commentary). There were also churches Paul had a hand in planting on the island of Cyprus, but these were probably Barnabas’s concern, since he returned to Cyprus while Paul spent his efforts further west (Acts 15:39-41Acts 15:39-41 commentary).
It is likely that although Paul described all of these external things, the physical sufferings from earlier in the list, and as overwhelming as they seem, his real test of ministry and for those who called themselves apostles was this daily pressure. He did not describe in what form this daily pressure and concern would come, probably because unless one has experienced it, they cannot really understand what it is. Some have called this “pastoral stress” in our present day reality of ministry.
Paul begins to turn the insane boasting contest on its head. He begins to turn from boasting about who is the best apostle based on appearances to speaking about his own care for and service to others. This is the true nature of being a good servant of Christ—to minister to the needs of others. to He now asks: Who is weak without my being weak? (v. 29a).
The context of speaking about being weak is the pressure and concern for the churches Paul has planted throughout his missionary journeys. The Greek word translated weak in verse 29 is also often translated “sick” in the New Testament. Paul could be saying, “If you are sick, I am sick with concern for you.” This fits his next question, Who is led into sin without my intense concern? (v. 29b).
The point seems to be that Paul has such intense concern for the churches that he feels it deeply. In asking Who is weak without my being weak? Paul could also be speaking of spiritual weakness in terms of being tempted by sin.
He speaks of weakness in faith in Romans 14Romans 14 commentary. He concludes the discussion by saying “whatever is not from faith is sin” (Romans 14:23Romans 14:23 commentary). Paul himself stated in Romans 3:9Romans 3:9 commentary that he is also “under sin” just like every other human (other than Jesus). He speaks in Romans 7:15-17Romans 7:15-17 commentary of sin working through him, even though that is not what he desires. Paul understands that part of being a good apostle is to recognize and be transparent about your own shortcomings.
Paul, as their apostle and spiritual father, not only feels their weakness but considers himself to be weak with them. This would be in contrast to the false apostles, who were boasting of their great spiritual strength.
We can imagine Paul’s indignation at those who would lead anyone to stumble or would be a cause of sin. His intense concern for believers being led into sin can also be translated as “burn.” Paul is incensed when someone causes a follower of Christ to stumble. To others, particularly Paul’s opponents, these could be signs of weakness. But it is these kinds of weakness that he is highlighting as the credentials of a true apostle. A true apostle’s concern is not for their own exaltation but for the care and growth of those whom they serve.
The Greek word translated is led into sin is “skandalidzo.” It is also translated “makes you stumble” and “falls away” in other places in the New Testament. On the night of His arrest, Jesus used “skandalidzo” when He told His disciples “You will all fall away [“skandalidzo”] because of Me this night, for it is written, ‘I will strike down the shepherd, and the sheep of the flock shall be scattered.’” That night the disciples’ faith faltered, and they ran and hid.
The goal of an apostle is to protect and equip believers in the gospel. When Paul sees someone leading others astray, causing them to stumble or make their faith falter (“skandalidzo”), he burns inside with zeal, with intense concern. This is why he has succumbed to this boasting contest, a contest he considers craziness and unprofitable. He is doing it to protect his disciples from being led astray by arguing against the false apostles.
Paul continues to pivot the discussion away from being self-exalting and toward Christ: If I have to boast, I will boast of what pertains to my weakness (v.30).
Paul has been engaging in what he has called foolishness. He has clearly stated that he has been boasting according to appearances in order to demonstrate that his apostolic ministry is superior to that of the false apostles. He has done this by arguing on their terms.
Now, however, he returns to the spirit of his own experience with Christ and his ministry. It is likely his boast in his weakness will be despised by his opponents, but this is the true spirit and focus of an apostle who sets their efforts on being a servant of Christ by serving the people to whom they minister.
Thus, Paul has clearly set himself apart from the false apostles. These weaknesses now become a showcase for the grace of God and the power of the resurrection, which is Paul’s focus, and the proper focus. Paul’s weaknesses will now become a central theme of his argument that his is a superior apostleship.
He will set forth a number of examples, and prefaces them with a sort of oath: The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying (v.31).
On several occasions, Paul makes his appeal for honesty and integrity to God (2 Corinthians 1:232 Corinthians 1:23 commentary; Galatians 1:20Galatians 1:20 commentary; Romans 9:1Romans 9:1 commentary; 1 Timothy 2:701 Timothy 2:70 commentary). He declares that his life is open and vulnerable before God, a God who he knows personally through the Lord Jesus. The God who knows that Paul is not lying is the One who will be blessed and praised forever for those who are “in Christ.” In making this proclamation Paul is calling God as his witness.
Paul now begins the list of weaknesses by mentioning his very first experience of suffering after he was called as an apostle: In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, and I was let down in a basket through a window in the wall, and so escaped his hands (vv. 32-33).
Luke recorded this escape experience of Paul in Acts 9:23-25Acts 9:23-25 commentary. Paul was called by Jesus to be an apostle to the Gentiles in Acts 9:3-6Acts 9:3-6 commentary. This call came while traveling to Damascus with a commission from Jewish leaders in Jerusalem to find and persecute Jews who had believed in Jesus.
When Paul encountered Jesus, Jesus told him to go into Damascus, where Ananias commissioned him as an apostle of Jesus. Paul entered the city blind, weak, and led by the hand. During three days and nights of being alone with God, he neither ate nor drank, a sign of total repentance and humility. Thus, he was changed forever.
He came into Damascus blind and weak, then exited Damascus fleeing for his life under cover. These may have been “weaknesses” to his opponents, but they were the hallmarks of strength in weakness for Paul and his ministry. Toward the end of this argument, Paul will proclaim “for when I am weak, then I am strong” (2 Corinthians 12:102 Corinthians 12:10 commentary). This is because when Paul recognizes his own limitations, he can then rely on the power of Christ working through him (2 Corinthians 12:92 Corinthians 12:9 commentary).
The Lord appeared to Ananias to instruct him to lay hands on Paul to heal and commission Paul. When Ananias expressed misgivings about going to Paul, because of his reputation as a persecutor of believers in Jesus, the Lord told Ananias:
“Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.” (Acts 9:15-16Acts 9:15-16 commentary)
Thus, Paul’s very calling as an apostle was to suffer for the sake of God’s name and His gospel message. Shortly after beginning to preach the name of Jesus in Damascus, his life was threatened and he had to be helped to escape. Thus began his weakness in suffering for Christ. Boasting in those weaknesses will continue in the next chapter, but first Paul will discuss an amazing gift he was given; to see visions about which he is not allowed to speak.
Set to dark mode
2 Corinthians 11:22-33 meaning
After the long preamble, where Paul reframed this entire “My apostolic authority versus yours” as foolishness and boasting, Paul now, finally, reluctantly, provides the comparison.
We might begin with a summary of the comparison Paul will make from 2 Corinthians 11:22 - 12:182 Corinthians 11:22 - 12:18 commentary.
Comparison of Paul to False Apostles:
Credential
False Apostles
Paul
Verse
Hebrew
Yes
Yes
11:22
Israelite
Yes
Yes
11:22
Descendant of Abraham
Yes
Yes
11:22
Servant of Christ
Yes
More So
11:23
Shepherd of churches
No
Yes
11:28
Visions and revelations
No
Yes
12:1-5
Speaking the truth
No
Yes
12:6
Humbled
No
Yes
12:7-9
Content with rejection
No
Yes
12:10
Eminent apostle
No
Yes
12:11
Nobody
Yes, but says no
No but says yes
12:11
Performed signs
No
Yes
12:12
Took no money
No
Yes
12:13
Takes financial advantage
Yes
No
12:14-18
This comparison provides an overview of Paul’s direct defense. In general, his approach is “What they say and how they appear” to “What I say and how I appear.” He chided the Corinthians for succumbing to comparisons of outward appearances in the prelude to the direct defense (2 Corinthians 10:72 Corinthians 10:7 commentary).
We might say Paul calls this entire approach “the foolishness of boasting.” But since this is what the Corinthians insist on, he will beat them at their own game. However, he will not divert from his purpose, which is to build them up spiritually and point them to Christ (2 Corinthians 12:192 Corinthians 12:19 commentary).
The theme that will emerge from this comparison (ranging from 2 Corinthians 11:22 - 12:182 Corinthians 11:22 - 12:18 commentary) is that Paul will demonstrate his superiority in appearances to the false apostles, then say it means nothing, because:
We are given little information as to who these false apostles were and where they were from, but from Paul’s next statement, they are definitely Jewish. It seems likely they were Jewish converts who had believed in Jesus, or they would not have been credible to the Gentile believers in Corinth: Are they Hebrews? So am I. Are they Israelites? So am I (v. 22a).
Generally to be a Hebrew and an Israelite is the same thing. The difference here might be on emphasis. The term Hebrews might emphasize language and culture. Perhaps the false apostles claimed that since Paul was born in Tarsus of Cilicia he was a Greek-speaking Jew, and incapable of reading the scriptures in Hebrew. However, even though he was born in Tarsus, Paul was educated in Jerusalem by an esteemed Hebrew scholar, Gamaliel (Acts 22:3Acts 22:3 commentary).
So, whoever these apostles were, Paul could at least meet if not best them in his command of language. He could speak Hebrew, Aramaic, and Greek. Perhaps they also assumed he was a proselyte and had converted to Judaism. But Paul was a natural-born Jew. Are they Israelites? So am I. (v. 22b).
He listed some of his pedigree in his letter to the Philippians, “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee” (Philippians 3:5Philippians 3:5 commentary). Paul’s Hebrew name was Saul (Acts 9:11Acts 9:11 commentary). Saul was the first king of Israel, and therefore a most esteemed name from the tribe of Benjamin.
He had the same claim as any Israelite, as stated in Romans 9:4Romans 9:4 commentary, commentary “who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises.” As an Israelite, he was also a descendant of Abraham: Are they descendants of Abraham? So am I (v. 22c).
Paul’s résumé claim is repeated in Romans 11:1Romans 11:1 commentary, commentary
“I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.”
He is not only a descendant by race, but also by faith,
“in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.”
(Galatians 3:14Galatians 3:14 commentary)
Paul asks, Are they servants of Christ?—I speak as if insane—I more so (v. 23a).
In continuing his foolishness of participating in this boasting match, Paul now asks if these false apostles are servants of Christ. Interestingly, he does not say they are not servants.
Though the false apostles are practicing deceit and exploitative abuse, they are apparently still servants. They might be unfaithful servants, but still servants. In Romans 3:9Romans 3:9 commentary, commentary Paul admits he is no better than another group of false Jewish apostles leading believers astray in Rome. This is because all are under sin.
After saying these false teachers are dishonoring God (Romans 2:23Romans 2:23 commentary) and blaspheming God’s name among the Gentiles (Romans 2:24Romans 2:24 commentary), Paul asks, “What then? Are we better than they? Not at all” (Romans 3:9Romans 3:9 commentary). Paul acknowledges that all are sinful, including himself, and it is God’s grace that saves us, not our own efforts (Romans 3:21-22Romans 3:21-22 commentary).
Paul admits the false apostles are servants of Christ. Apparently they have done some good. But after he asks Are they servants of Christ? he adds an interlude, I speak as if insane. The phrase I speak as if insane can also be translated as “I speak as a fool” or “I am talking like a madman.” Paul once again elevates his disdain for making a comparative “My apostleship vs. theirs” argument. It is the wrong discussion. The discussion ought to center on how to be better servants of Christ.
Paul feels compelled to make the comparison in order to meet the Corinthians where they are. But it is craziness to him. The discussion should be centered on Christ, how to follow Him, conform to His image and please Him. To Paul, it is insanity to think that a conclusion of “Paul is superior to his competitors” settles anything.
That is why he will later say “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” 2 Corinthians 12:9b2 Corinthians 12:9b commentary). To Paul, that is what makes sense. That is what is logical—Christ at the center. This debate of “Who can boast more about their apostleship is to speak as if insane by comparison.
But Paul will speak this way because that is what is demanded of him at the moment. He is speaking on a worldly level in order to attempt to pull the Corinthians to a spiritual level. The Corinthians’ position of responding to the false apostles demands this. For us centuries later, this is a great gift. Paul’s mentality to the Corinthians was likely, “You should know all this, why are you making me say it?” For us, two thousand years later, we can be grateful that God, in His providence, provided this historical insight for our own learning and admonition.
Paul will now tell us the suffering he has endured for Christ and we can compare that to his statement from 2 Corinthians 4:172 Corinthians 4:17 commentary. Thus, we can see the immensity of the statement when he says all this affliction is “momentary” and “light” as compared to the glory he is seeking in Christ. Then, when we see in Chapter 12 that Paul apparently received a heavenly visit or vision where he observed that glory, we can understand the depth and truth of that assertion.
Paul now jumps to his credentials to make good his boast that he is a superior apostle. He will now prove that he is, in fact, more so a servant of Christ compared to the false apostles. He will prove this by listing the severe persecution and hardship he has endured for the sake of the gospel.
He now lists an amazing, almost unbelievable résumé. The fact that this list is given in the context of a dispute over “Who is the best apostle?” to a church that attested to this letter as being divinely inspired (as evidenced by its survival) confirms Paul’s testimony. Paul lists why he is more so a servant of Christ. In far more labors, in far more imprisonments, beaten times without number, often in danger of death (v. 23b).
In far more labors Paul refers to his many journeys, campaigns, and preaching all over the world, which he knew would be a considerable contrast to the false apostles. He seems to escalate his comparison in citing imprisonments, beatings, and death.
His boasts move him beyond the pretenders; even if they could match him boast for boast, his danger of death moved him into a category and level all his own. Paul defines some of these “weaknesses” in the following verses. Five times I received from the Jews thirty-nine lashes (v. 24). Under Jewish law, if a man was convicted of breaking the law, he could receive a maximum of forty stripes of the whip.
The traditional practice was to give thirty-nine stripes, so that if the flogger accidentally miscounted, they would not exceed the maximum, which could result in their own punishment. More often than not, these beatings would take place publicly, in the synagogue.
Luke, the author of Acts, does not record these five times when Paul received from the Jews thirty-nine lashes. There are, however, many instances where Paul is driven out of synagogues and cities, such as in Acts 13:45Acts 13:45 commentary, 5050 commentary, 14:2-614:2-6 commentary, 17:5-1017:5-10 commentary. While Luke summarizes these persecutions, there may have been more violent details unspecified. Based on this list in 2 Corinthians 112 Corinthians 11 commentary, commentary Paul was physically abused so many times it would have been excessive to describe every single instance in the book of Acts.
There are also years of Paul’s life after he believed in Jesus of which little is known, such as his three years in Arabia and Damascus (Galatians 1:17-8Galatians 1:17-8 commentary), and his eight to ten years in Tarsus between Acts 9:30Acts 9:30 commentary and commentary Acts 11:25Acts 11:25 commentary. Presumably, Paul was fulfilling his calling and preaching the gospel in that time, and running into opposition from some of the Jewish leaders he encountered, as was typical. He probably suffered some of these floggings and perhaps other persecutions listed here during these undetailed years.
Paul goes on: Three times I was beaten with rods (v. 25a). We have one such beating recorded in Acts 16:22-23Acts 16:22-23 commentary, commentary
“The crowd rose up together against them [Paul and Silas], and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely.”
Paul was a Roman citizen, and in most situations he would not be beaten, but evidently there were times when either the authorities did not know he was a Roman citizen or they overlooked it. It was in ignorance that the Philippian magistrates had Paul and Silas beaten with rods, much to the magistrates’ regret.
Paul points to the time he nearly died for the gospel: Once I was stoned (v. 25b). Stoning was a normal Jewish punishment to carry out the death penalty.
Paul was stoned in the city of Lystra and given up for dead, “But Jews came from Antioch and Iconium and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead” (Acts 14:20Acts 14:20 commentary). Miraculously, probably by God’s intervention, Paul did not die from this stoning, and returned to the city.
Three times I was shipwrecked (v. 25c). We have no other record of these shipwrecks, but it is not altogether surprising seeing how often Paul traveled by sea in his missionary journeys (Acts 13:13Acts 13:13 commentary, 14:2614:26 commentary, 16:1116:11 commentary, 20:13-1520:13-15 commentary, to name a few). He notes that A night and a day I have spent in the deep (v. 25d). Although Paul gives no further explanation, it is possible that during one of the shipwrecks, they spent a night and a day adrift or lost somewhere at sea.
Perhaps there were other dangers associated with this event, but it obviously left an impression on Paul. Paul probably wrote this epistle to the Corinthians while in Macedonia or Ephesus during his third missionary journey, so at the time of writing this letter he had experienced Three times of being shipwrecked. There will be a fourth shipwreck in his future, on the island of Malta, which Luke records in detail in Acts 27:41Acts 27:41 commentary.
I have been on frequent journeys (v. 26a). While this is not specific, it was likely understood by Paul that almost every journey that he took for the sake of the gospel was fraught with some kind of danger. Some of that danger was the reality that his message was not always popular, particularly among the Jewish religious leaders.
Paul writes that at times he was In dangers from rivers (v. 26b). While we most often think of Paul journeying by sea, he mentions rivers here. What kind of dangers he faced he does not explain, but it was enough for him to include this in the foolishness of his comparison with the false apostles.
Several of the cities from which he disembarked on his journeys were built miles inland on rivers which flowed into the Mediterranean Sea, such as Syrian Antioch on the Orontes river. There are also many rivers in regions where he traveled and lived, such as the Meander and Kaystros rivers near Ephesus, and the Strymon River in Macedonia which runs between the cities of Philippi and Amphipolis (Acts 16:12Acts 16:12 commentary, 17:117:1 commentary).
Paul lists more dangers. The Corinthians likely knew what many of these referred to: Dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren (v. 26c).
Again, we are not given specifics, nor do we have records in other texts for all of these, but it is apparent that anywhere and everywhere Paul went for the sake of the gospel, he faced dangers, trials, and hardships. There was always the threat of robbers on the sea voyages and the thousands of miles he walked. There were dangers from his countrymen, the Jews, which he suffered many times, as well as dangers from the Gentiles, and sometimes from both at the same time.
Paul experienced dangers in the city, probably meaning any city in general, every major city he’s gone to. He, as a Jewish man in the Roman Empire trying to convert others to an obscure religion, certainly put a target on his back. There were also universal dangers in visiting cities as a foreigner, whether it be prejudice or criminals seeking to exploit the stranger. In parallel to dangers in the city are dangers in the wilderness. The wild, uncivilized places of the world between cities present equal yet unique dangers, be it bad weather, wild animals, limited resources, robbers, and more. The dangers on the sea are obvious and have been previously alluded to: bad weather, shipwrecks, pirates, shortage of water, and so on.
Perhaps worst of all, Paul has experienced dangers among false brethren. Just like the false apostles in Corinth whom Paul is rebuking, there has been no end of rival Jewish “authorities” who have confused and corrupted other brethren with their false teaching. These rivals have sought to discredit Paul and ruin his ministry. Throughout Paul’s years as a preacher of the gospel, he has faced enemies without and within the church (Galatians 2:4-5Galatians 2:4-5 commentary).
We can see in how so many of these moments of suffering Paul lists are also described in the book of Acts. It seems probable that one of the main reasons Luke, the author, wrote the book of Acts was to authenticate Paul's ministry, showing how Jesus personally commissioned him as an apostle, as well as detailing the many journeys and sufferings Paul experienced while teaching the gospel to the Gentile world. Based on Paul’s extensive list here in 2 Corinthians, it seems Luke may have even understated the many difficulties Paul faced throughout his ministry.
Comparing himself with the false apostles in Corinth, Paul was certain that their life and “ministry” was a much easier journey than was his. If we are to reflect on all that he is describing here, we would first be amazed that someone would keep going in their commitment to the ministry of Christ. We perhaps would also not be so quick to complain when we face obstacles or difficulties. Very few of us could match Paul’s list in this chapter.
Though Paul does not offer an exact description, it seems as if what he describes in verse 27 could be associated with his experiences in certain cities as he attempts to plant a church. I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure (v.27). Labor and hardship would seemingly refer to the fact that Paul earned his own way as a tentmaker and in addition to his ministry, he likely worked hard and long hours in manual labor.
We do not know what caused his sleepless nights, but it is possible that it was a combination of many of the things he faced, including fatigue from his labors, concern for his ministry, or other outside influences such as accommodation. Again, we do not know the exact cause of hunger and thirst, but it is most likely a combination of factors, such as funds, availability, or even the dangers that he constantly faced.
He likely ran out of food and water sometimes on his lengthy journeys throughout Asia Minor, Greece, and Macedonia, especially during times where he was driven out town without the chance to prepare for more travel (Acts 17:10Acts 17:10 commentary).
Often without food is sometimes translated as “fastings,” though we are not given any further information from Paul. It could be linked with hunger and thirst or just the inability at times to have food. If it were related to a spiritual exercise such as fasting, it does not seem as if it would fit into this list. However, since this is “boasting” in foolishness, it could be possible. In cold and exposure would possibly be when accommodations were either not available or were not adequate. Now Paul moves from the external things to the internal pressures and stresses of ministry, Apart from such external things, there is the daily pressure on me for concern for all the churches (v.28).
We do not know how many churches came under Paul’s concern, but there are at least ten church communities in the book of Acts which he planted and visited again: Pisidian Antioch, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Corinth, Ephesus, and Troas (Acts 13-20Acts 13-20 commentary). There were also churches Paul had a hand in planting on the island of Cyprus, but these were probably Barnabas’s concern, since he returned to Cyprus while Paul spent his efforts further west (Acts 15:39-41Acts 15:39-41 commentary).
It is likely that although Paul described all of these external things, the physical sufferings from earlier in the list, and as overwhelming as they seem, his real test of ministry and for those who called themselves apostles was this daily pressure. He did not describe in what form this daily pressure and concern would come, probably because unless one has experienced it, they cannot really understand what it is. Some have called this “pastoral stress” in our present day reality of ministry.
Paul begins to turn the insane boasting contest on its head. He begins to turn from boasting about who is the best apostle based on appearances to speaking about his own care for and service to others. This is the true nature of being a good servant of Christ—to minister to the needs of others. to He now asks: Who is weak without my being weak? (v. 29a).
The context of speaking about being weak is the pressure and concern for the churches Paul has planted throughout his missionary journeys. The Greek word translated weak in verse 29 is also often translated “sick” in the New Testament. Paul could be saying, “If you are sick, I am sick with concern for you.” This fits his next question, Who is led into sin without my intense concern? (v. 29b).
The point seems to be that Paul has such intense concern for the churches that he feels it deeply. In asking Who is weak without my being weak? Paul could also be speaking of spiritual weakness in terms of being tempted by sin.
He speaks of weakness in faith in Romans 14Romans 14 commentary. He concludes the discussion by saying “whatever is not from faith is sin” (Romans 14:23Romans 14:23 commentary). Paul himself stated in Romans 3:9Romans 3:9 commentary that he is also “under sin” just like every other human (other than Jesus). He speaks in Romans 7:15-17Romans 7:15-17 commentary of sin working through him, even though that is not what he desires. Paul understands that part of being a good apostle is to recognize and be transparent about your own shortcomings.
Paul, as their apostle and spiritual father, not only feels their weakness but considers himself to be weak with them. This would be in contrast to the false apostles, who were boasting of their great spiritual strength.
We can imagine Paul’s indignation at those who would lead anyone to stumble or would be a cause of sin. His intense concern for believers being led into sin can also be translated as “burn.” Paul is incensed when someone causes a follower of Christ to stumble. To others, particularly Paul’s opponents, these could be signs of weakness. But it is these kinds of weakness that he is highlighting as the credentials of a true apostle. A true apostle’s concern is not for their own exaltation but for the care and growth of those whom they serve.
The Greek word translated is led into sin is “skandalidzo.” It is also translated “makes you stumble” and “falls away” in other places in the New Testament. On the night of His arrest, Jesus used “skandalidzo” when He told His disciples “You will all fall away [“skandalidzo”] because of Me this night, for it is written, ‘I will strike down the shepherd, and the sheep of the flock shall be scattered.’” That night the disciples’ faith faltered, and they ran and hid.
The goal of an apostle is to protect and equip believers in the gospel. When Paul sees someone leading others astray, causing them to stumble or make their faith falter (“skandalidzo”), he burns inside with zeal, with intense concern. This is why he has succumbed to this boasting contest, a contest he considers craziness and unprofitable. He is doing it to protect his disciples from being led astray by arguing against the false apostles.
Paul continues to pivot the discussion away from being self-exalting and toward Christ: If I have to boast, I will boast of what pertains to my weakness (v.30).
Paul has been engaging in what he has called foolishness. He has clearly stated that he has been boasting according to appearances in order to demonstrate that his apostolic ministry is superior to that of the false apostles. He has done this by arguing on their terms.
Now, however, he returns to the spirit of his own experience with Christ and his ministry. It is likely his boast in his weakness will be despised by his opponents, but this is the true spirit and focus of an apostle who sets their efforts on being a servant of Christ by serving the people to whom they minister.
Thus, Paul has clearly set himself apart from the false apostles. These weaknesses now become a showcase for the grace of God and the power of the resurrection, which is Paul’s focus, and the proper focus. Paul’s weaknesses will now become a central theme of his argument that his is a superior apostleship.
He will set forth a number of examples, and prefaces them with a sort of oath: The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying (v.31).
On several occasions, Paul makes his appeal for honesty and integrity to God (2 Corinthians 1:232 Corinthians 1:23 commentary; Galatians 1:20Galatians 1:20 commentary; Romans 9:1Romans 9:1 commentary; 1 Timothy 2:701 Timothy 2:70 commentary). He declares that his life is open and vulnerable before God, a God who he knows personally through the Lord Jesus. The God who knows that Paul is not lying is the One who will be blessed and praised forever for those who are “in Christ.” In making this proclamation Paul is calling God as his witness.
Paul now begins the list of weaknesses by mentioning his very first experience of suffering after he was called as an apostle: In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, and I was let down in a basket through a window in the wall, and so escaped his hands (vv. 32-33).
Luke recorded this escape experience of Paul in Acts 9:23-25Acts 9:23-25 commentary. Paul was called by Jesus to be an apostle to the Gentiles in Acts 9:3-6Acts 9:3-6 commentary. This call came while traveling to Damascus with a commission from Jewish leaders in Jerusalem to find and persecute Jews who had believed in Jesus.
When Paul encountered Jesus, Jesus told him to go into Damascus, where Ananias commissioned him as an apostle of Jesus. Paul entered the city blind, weak, and led by the hand. During three days and nights of being alone with God, he neither ate nor drank, a sign of total repentance and humility. Thus, he was changed forever.
He came into Damascus blind and weak, then exited Damascus fleeing for his life under cover. These may have been “weaknesses” to his opponents, but they were the hallmarks of strength in weakness for Paul and his ministry. Toward the end of this argument, Paul will proclaim “for when I am weak, then I am strong” (2 Corinthians 12:102 Corinthians 12:10 commentary). This is because when Paul recognizes his own limitations, he can then rely on the power of Christ working through him (2 Corinthians 12:92 Corinthians 12:9 commentary).
The Lord appeared to Ananias to instruct him to lay hands on Paul to heal and commission Paul. When Ananias expressed misgivings about going to Paul, because of his reputation as a persecutor of believers in Jesus, the Lord told Ananias:
“Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.”
(Acts 9:15-16Acts 9:15-16 commentary)
Thus, Paul’s very calling as an apostle was to suffer for the sake of God’s name and His gospel message. Shortly after beginning to preach the name of Jesus in Damascus, his life was threatened and he had to be helped to escape. Thus began his weakness in suffering for Christ. Boasting in those weaknesses will continue in the next chapter, but first Paul will discuss an amazing gift he was given; to see visions about which he is not allowed to speak.