In 2 Corinthians 11:7-15, Paul refutes the false apostles who have slandered him as unimpressive and not worth listening to. Paul challenges the Corinthians on what exactly disqualifies him. Is it that he preached to them without asking for money? That was for their benefit. He took financial aid from churches elsewhere so that the Corinthians would not have to support him. Paul speaks the truth to his readers because he loves them. The false apostles boast about themselves and denigrate Paul to appear righteous, to deceive the Corinthians and take advantage of them. Paul doubles down on how dedicated he is to removing the wool from the Corinthians’ eyes.
In 2 Corinthians 11:7-152 Corinthians 11:7-15 commentary, commentary Paul now turns to what is apparently another accusation from his opponents concerning his true apostleship: Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? (v. 7).
He did not want to be financially dependent on those he was serving for the sake of the gospel. Paul was humbling himself by raising his own support. He desired the Corinthians to be exalted by being served. Paul served them by preaching the gospel of God to them without charge.
It is inferred that his opponents, these false apostles, received and accepted payment for their services. It seems likely it is they whom Paul was thinking of when he said earlier “For we are not like many, peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary).
It was common in the Greek-influenced culture of the time for orators to receive compensation when they spoke. The more highly regarded you were as a speaker, the more you would be paid. So, the opponents of Paul apparently tried to use the fact that he would not accept remuneration from the Corinthians as evidence that his gospel message was of inferior quality.
Paul admitted he was not an outstanding orator (2 Corinthians 10:10-122 Corinthians 10:10-12 commentary). It seems his opponents tried to use Paul’s unimpressive public speaking, along with the fact that he did not charge for his services, to prove that his apostleship carried no authority. Paul defended against this same claim in his first letter.
He acknowledged his right to receive financial support, saying “the Lord directed those who proclaim the gospel to get their living from the gospel” (1 Corinthians 9:141 Corinthians 9:14 commentary). While Paul recognized this, he considered himself a steward of the gospel, with an assigned responsibility directly from God:
“For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel…What then is my reward? That when I preach the gospel, I may offer the gospel without charge, so as to not to make full use of my right in the gospel.” (1 Corinthians 9:161 Corinthians 9:16 commentary, 1818 commentary)
We see in this verse that Paul chose to look to God for his reward and suffered earthly discomfort as a result of his choice to preach the gospel in the face of hostility to that message. This was consistent with his view that all of life should be lived to be pleasing to God (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). But his opponents framed Paul’s noble aim as something nefarious, causing Paul to ask, did Icommit a sin? by not charging for his labor in the gospel.
He further reasoned that by refusing to charge for the gospel, he exercised an abundance of caution, not wanting to hinder the spread of the gospel (1 Corinthians 9:121 Corinthians 9:12 commentary). Paul got support from his own labor as well as from other churches. He says, I robbed other churches by taking wages from them to serve you. And when I was present with you and was in need, I was not a burden to anyone (v.8-9a).
By using the phrase robbed other churches, Paul is continuing with his theme of bearing with me in a little foolishness and making human-centered arguments, arguments like the ones being made by his opponents. We typically think of a term like robbed as pertaining to taking money without doing work. But in this case Paul is taking wages, which infers work.
By using the term translated robbed together with the term taking wages we can gain the idea that he simply means “I took wages from another church then did all my work for you.” The sense is “Others are paying for your services.” As a result, he was not a burden to anyone in Corinth.
It seems that Paul would allow some congregations to contribute to his ministry after he had moved on to plant other churches (Philippians 4:15Philippians 4:15 commentary). In 2 Corinthians 8:1-42 Corinthians 8:1-4 commentary, commentary Paul used the example of the liberal generosity of the Macedonian churches (which would include the church at Philippi).
He urged the Corinthians to follow that example and be generous in contributing to an offering for the Judean saints in need. Apparently these saints also helped him with his personal needs while he was in Corinth: For when the brethren came from Macedonia they fully supplied my need (v. 9b).
But while in Corinth, although Paul exhorted the Corinthians to give generously to support the needs of the Judean saints in Chapters 8-9, he refused to accept personal support from the Corinthians. And in everything I kept myself from being a burden to you, and will continue to do so (v.9c).
We can speculate why Paul allowed the Macedonian churches to support him while refusing to allow the church at Corinth to provide him with support. First, the Macedonian church was comparatively poor. Paul said their generosity flowed out of “deep poverty” (2 Corinthians 8:22 Corinthians 8:2 commentary). Second, the Macedonian churches begged to participate in supporting his ministry, possibly showing an advanced level of spiritual insight (2 Corinthians 8:42 Corinthians 8:4 commentary).
Third, it seems the Corinthian church had more conflict with false apostles. This makes sense given that Corinth was a very wealthy city. So we can imagine the false apostles seeking personal gain would have a greater interest in Corinth (which could be very profitable) and less interest in Macedonia.
We can imagine the Macedonian gifts were meager, given that Paul also worked and they were poor. Paul’s interest was their gain, not his own (Philippians 4:17Philippians 4:17 commentary). However, we know that Paul was at least concerned that the false apostles might appear in Philippi, because Paul warned them in his letter to be on the watch to avoid them (Philippians 3:2-7Philippians 3:2-7 commentary). This could be because his letter to the Philippians was written years after this letter, and Paul’s warning to the Philippians reflected his other experiences, including this one in Corinth.
It is ironic that in Chapters 8-9, Paul defended against the opposite claim. Rather than being accused of not taking funds, it seems there he was defending against an accusation that he was seeking to line his own pockets. We saw there that he was careful to appoint trusted third parties to handle the gift he asked the Corinthian believers to collect in order to help the Judean saints in need (2 Corinthians 8:18-212 Corinthians 8:18-21 commentary). This was to avoid even the appearance of impropriety.
As we have seen throughout this letter, Paul wants to make his way back to Corinth to see that some of these issues have been or are in the process of being resolved. In 2 Corinthians 10:22 Corinthians 10:2 commentary, commentary he asked the Corinthians to deal with these issues prior to his arrival for his third visit to them (2 Corinthians 13:12 Corinthians 13:1 commentary). His ministry there has been ongoing and he would still not take financial support from them. Paul’s decisions are always made on the basis of what best furthers the gospel.
Paul proclaims: As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia (v. 10).
The regions of Achaia is the region of southern Greece, where Corinth was located. Paul is saying that he will defend his apostleship in Corinth and the entire surrounding areas. His assertion As the truth of Christ is in me contrasts with the falsehood of the “false apostles,” who are “deceitful workers” (2 Corinthians 11:132 Corinthians 11:13 commentary).
As Paul continues the ministry that has been given him by Christ, he will not respond to criticism in a way that would compromise his character and integrity as an apostle. Even though he considered himself the “least of the apostles” (1 Corinthians 15:91 Corinthians 15:9 commentary), he still believed himself to be an apostle no less “inferior to the most eminent apostles” (2 Corinthians 11:52 Corinthians 11:5 commentary) which he demonstrated by his ministry. And now he has reluctantly begun to discuss his apostolic authority in the same appearance-based, earth-bound manner as the false apostles.
He therefore is continuing this boasting of mine, which includes his standard of not receiving financial support from those he is currently serving and/or those whom he deemed would be disadvantaged thereby. Chapters 10-12 can be viewed as a defense of his apostleship. He will begin a direct defense in 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary but he apparently considers the entire conversation as boasting. This is likely because he is having to make human-centered arguments rather than focusing on spiritual teaching focused on Christ. However, he will later say he has made the boasting arguments in such a manner as to make them also be spiritual (2 Corinthians 12:192 Corinthians 12:19 commentary).
Paul will press this fight against the false apostles in Corinth and in the entire surrounding region of Achaia. Is this because he just likes to argue? Is it because he is possessive? Is it because he is trying to exploit them? We can infer that these sorts of accusations have been waged against Paul, because he now says: Why? Because I do not love you? God knows I do! (v.11).
It seems some have argued that if Paul really loved the Corinthians he would behave differently. Perhaps they claim he would seek peace. He would be nice. He would let things lie. He would stop being so contentious. Paul counters that the reason he is fighting so vigorously is precisely because of his love for the Corinthians.
The Greek word translated love is “agapeo” which is the love of choice. As Paul asserted in his first letter to the Corinthians, Christian love is making a choice that benefits others (1 Corinthians 13:1-131 Corinthians 13:1-13 commentary). In this case, Paul is fighting false teachers in order to protect his children in the faith from being deceived (2 Corinthians 11:32 Corinthians 11:3 commentary, 1313 commentary).
Paul’s appeal is that his ministry, service, and apostleship among them is evidence of how much he loves God and of how much he loves the Corinthians. He appeals to God as his witness that he loves them (God knows I do!).
Paul will not fade but will persist in combatting for their souls and for their welfare, regardless of the cost to himself: But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting (v. 12).
The opposing false apostles, seeking to gain advantage from the Corinthians, are boasting that they are superior apostles. This is for their financial gain and self-promotion (2 Corinthians 11:202 Corinthians 11:20 commentary). The false apostles are accusing Paul of the things they themselves are doing.
Paul is contesting them, fighting them. And he will continue to do so, so that I may cut off opportunity from the false apostles to gain sufficient credibility (to be regarded just as we are) so that they can then deceive and exploit.
Paul considers that combatting the false apostles and their deception is an integral part of his apostolic ministry. This is not limited to his ministry in Corinth, and it is not limited to himself. When he instructed Titus on appointing elders (church leaders) over a church on the isle of Crete, he instructed Titus to appoint men able to refute false teachers (Titus 1:9Titus 1:9 commentary). He then asserts:
“For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain.” (Titus 1:10-11Titus 1:10-11 commentary)
These profiteers who were “especially those of the circumcision” seem to have a lot in common with the false apostles he is contending with in Corinth. Paul’s combativeness to contend for the truth of the gospel for the love of the brethren is a characteristic Paul expects all church leaders to exhibit. Paul does not want his opponents, these self-proclaimed apostles, to put their apostleship on the same level as his and place themselves in a position where they can inappropriately fleece the Corinthians of their money.
Paul’s goal is to point the Corinthians away from following men, including himself, and follow the “simplicity and purity of devotion to Christ” (2 Corinthians 11:32 Corinthians 11:3 commentary). As he holds his ground and maintains his conviction, Paul now speaks in plain, clear, unmistakable language: For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ (v. 13).
Paul returns to his theme from 2 Corinthians 11:32 Corinthians 11:3 commentary, commentary where he said he was concerned that, as “the serpent deceived Eve,” so the Corinthians might be deceived by these false apostles, who are deceitful workers.
The word deceitful is a strong word, one that brings to mind those who would put out bait to catch victims and disguise themselves with a deception that would kill. These false apostles were not sent out by Christ, but they were disguising themselves in order to deceive the Corinthian believers to turn from the real gospel to a false gospel, a “different gospel” featuring “another Jesus” (2 Corinthians 11:42 Corinthians 11:4 commentary).
The boasting of these false apostles is intended to validate them as apostles equal to Paul. But in reality they are disguising themselves as apostles of Christ. Jesus gave warning to watch for and contend against being deceived by these false prophets, “for false Christs and false prophets will arise, and will show sign and wonders, in order to lead astray, if possible, the elect” (Mark 13:22Mark 13:22 commentary).
Paul made reference to opponents earlier in this letter (2 Corinthians 4:4-52 Corinthians 4:4-5 commentary, 6:14-156:14-15 commentary). It seems that something transpired that caused Paul to add Chapters 10-13 and substantially amp up his opposition to these false teachers who are false apostles. Paul recognizes the false apostles for what they really are, No wonder, for even Satan disguises himself as an angel of light (v. 14).
These false apostles, deceitful workers, exhibit behavior stemming from who they are currently following: Satan. Paul was aware and often spoke of the kingdom of darkness in his letters; he knows that Satan never comes as himself, but in some disguise that promises light, but is actually darkness and death. This is why Paul desires to protect and defend the Corinthians against Satan’s trickery (2 Corinthians 11:32 Corinthians 11:3 commentary).
Satan cannot possess believers because they are in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). But he can affect and work through believers through deception and wrong thinking, as we saw with the Apostle Peter. Shortly after commending Peter for being gifted by God with revelation, Jesus addressed Peter:
“But He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.’” (Matthew 16:23Matthew 16:23 commentary)
So, Paul says, it is not surprising if his servants also disguise themselves as servants of righteousness (v. 15a). The his here refers to Satan. Just as Peter was serving Satan unaware, so can others. The false apostles might or might not be believers in Jesus; Paul does not opine on that—that is for God to know.
Paul looks at their deeds and can see who they are currently serving. That does not mean they can’t be turned back. In Titus 1:13Titus 1:13 commentary, commentary Paul speaks of reproving similarly “rebellious men” who are “empty talkers and deceivers, especially those of the circumcision” that they might be returned and become “sound in the faith.” But at this point, these men should be opposed, because they are doing the will of Satan by posing as righteous actors when they are not.
Since Satan disguises himself as an angel of light, it follows that those serving his purposes might also appear as servants of righteousness, because this has been a major tactic of Satan since the beginning (Genesis 3Genesis 3 commentary). The methodology is deception, as Paul explains in 2 Corinthians 11:32 Corinthians 11:3 commentary, commentary “But I am afraid that, as serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.”
Clearly the Corinthians are believers, new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). But they can still be deceived and follow Satan’s wiles (1 Peter 5:81 Peter 5:8 commentary).
The disguise is often a partial truth. In this case, the deception seems to be adding complexity that is drawing them away from the “simplicity and purity of devotion to Christ” (2 Corinthians 11:32 Corinthians 11:3 commentary). Based on Paul’s other writings, and the fact that these false apostles are also Hebrews, as we will see in verse 22, the complexity inferred probably refers to adding and emphasizing a requirement of religious ritual for spiritual growth.
From 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary we know the false apostles are competing Jewish “authorities.” Paul had a constant battle with competing Jewish “authorities” over the nature of gaining righteousness. The Jews opposing Paul claimed righteousness came through following the Jewish law, in this case their idea of rules that turned the focus to self-rationalization and away from the simplicity and purity of devotion to Christ and walking in obedience to Him (Galatians 3:3Galatians 3:3 commentary).
Paul’s constant assertion was that gaining righteousness in God’s sight comes through faith in Jesus alone, and gaining the experience of righteousness comes through obedience to Christ in faith (Romans 3:21-22Romans 3:21-22 commentary, 4:34:3 commentary). In fact, Paul asserted that while the law is impossible to follow, the law is fulfilled when believers walk in the Spirit, following in the “simplicity and purity of devotion to Christ” (Romans 8:4Romans 8:4 commentary, commentary2 Corinthians 11:32 Corinthians 11:3 commentary).
There will be an inevitable judgment awaiting these false apostles whose end will be according to their deeds (v. 15b). The end or consequence of sin is death (Romans 6:23Romans 6:23 commentary, commentaryJames 1:14-15James 1:14-15 commentary). Death is separation, as with a human spirit leaving a body (James 2:26James 2:26 commentary). To walk in sin, as these false apostles are doing, separates them from their calling to do the works God prepared for them (Ephesians 2:10Ephesians 2:10 commentary). It also separates them from the joy of living in the fruit of the Spirit (Galatians 5:22-23Galatians 5:22-23 commentary).
Thus, sin degrades their life while living on earth. They will go through the progression of sin we see in Romans 1:24Romans 1:24 commentary, 2626 commentary, 2828 commentary, where lust leads to addiction and loss of mental health. This separates us from God’s good design.
But their end also includes being judged at the judgment seat of Christ (2 Corinthians 5:102 Corinthians 5:10 commentary). There they might see a loss of rewards as their deeds are found to be like wood, hay, and straw (1 Corinthians 3:12-141 Corinthians 3:12-14 commentary). Presuming these false apostles are believers, they would be saved, but so as through fire (1 Corinthians 3:12-151 Corinthians 3:12-15 commentary).
This end of the false apostles will be determined by their motive and their works; God judges the heart (Hebrews 4:12Hebrews 4:12 commentary). Again, Paul alludes to God’s inevitable judgment, as Paul highlighted in 2 Corinthians 5:102 Corinthians 5:10 commentary; all will appear before Christ to receive rewards for deeds done while in the body on earth.
In context, the message is clear: “Do not follow the false apostles’ teaching or you will suffer the same negative result as they will, in the end.” Paul continues his emphasis to look at the end of our actions, the ultimate consequences.
Investing now for a future benefit is a theme throughout 2 Corinthians:
Paul speaks of being “transformed” in 2 Corinthians 3:182 Corinthians 3:18 commentary, commentary which is a focus on taking necessary steps now toward reaching a future substantially elevated state of maturity in Christ;
Paul says the severe suffering he has endured and is enduring for the gospel is “momentary, light affliction” as compared to the “eternal weight of glory” it is producing for the future (2 Corinthians 4:172 Corinthians 4:17 commentary);
He says his goal is and always will be to please the Lord. He does good deeds and suffers for Christ now because in the future everyone must appear before His judgment seat to receive rewards for our deeds done while living on earth (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary);
Paul exhorts believers to sow generosity now that they might reap spiritual benefits later, just as Jesus became poor in hope of the future benefit that we might become rich (2 Corinthians 8:92 Corinthians 8:9 commentary, 9:69:6 commentary);
Here in 2 Corinthians 11:152 Corinthians 11:15 commentary, commentary Paul speaks of the end of the false apostles being according to their deeds. This builds on 2 Corinthians 10:182 Corinthians 10:18 commentary, commentary which asserts that the only commendation that really matters is that of the Lord at the end, which is at His judgement.
Thus, Paul acknowledges that it is not his judgment that will prevail. It is the Lord’s. His job is to point the Corinthian believers to invest their lives for the future in a manner that pleases the Lord, since we reap what we sow.
Set to dark mode
2 Corinthians 11:7-15 meaning
In 2 Corinthians 11:7-152 Corinthians 11:7-15 commentary, commentary Paul now turns to what is apparently another accusation from his opponents concerning his true apostleship: Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? (v. 7).
He did not want to be financially dependent on those he was serving for the sake of the gospel. Paul was humbling himself by raising his own support. He desired the Corinthians to be exalted by being served. Paul served them by preaching the gospel of God to them without charge.
It is inferred that his opponents, these false apostles, received and accepted payment for their services. It seems likely it is they whom Paul was thinking of when he said earlier “For we are not like many, peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary).
It was common in the Greek-influenced culture of the time for orators to receive compensation when they spoke. The more highly regarded you were as a speaker, the more you would be paid. So, the opponents of Paul apparently tried to use the fact that he would not accept remuneration from the Corinthians as evidence that his gospel message was of inferior quality.
Paul admitted he was not an outstanding orator (2 Corinthians 10:10-122 Corinthians 10:10-12 commentary). It seems his opponents tried to use Paul’s unimpressive public speaking, along with the fact that he did not charge for his services, to prove that his apostleship carried no authority. Paul defended against this same claim in his first letter.
He acknowledged his right to receive financial support, saying “the Lord directed those who proclaim the gospel to get their living from the gospel” (1 Corinthians 9:141 Corinthians 9:14 commentary). While Paul recognized this, he considered himself a steward of the gospel, with an assigned responsibility directly from God:
“For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel…What then is my reward? That when I preach the gospel, I may offer the gospel without charge, so as to not to make full use of my right in the gospel.”
(1 Corinthians 9:161 Corinthians 9:16 commentary, 1818 commentary)
We see in this verse that Paul chose to look to God for his reward and suffered earthly discomfort as a result of his choice to preach the gospel in the face of hostility to that message. This was consistent with his view that all of life should be lived to be pleasing to God (2 Corinthians 5:9-102 Corinthians 5:9-10 commentary). But his opponents framed Paul’s noble aim as something nefarious, causing Paul to ask, did I commit a sin? by not charging for his labor in the gospel.
He further reasoned that by refusing to charge for the gospel, he exercised an abundance of caution, not wanting to hinder the spread of the gospel (1 Corinthians 9:121 Corinthians 9:12 commentary). Paul got support from his own labor as well as from other churches. He says, I robbed other churches by taking wages from them to serve you. And when I was present with you and was in need, I was not a burden to anyone (v.8-9a).
By using the phrase robbed other churches, Paul is continuing with his theme of bearing with me in a little foolishness and making human-centered arguments, arguments like the ones being made by his opponents. We typically think of a term like robbed as pertaining to taking money without doing work. But in this case Paul is taking wages, which infers work.
By using the term translated robbed together with the term taking wages we can gain the idea that he simply means “I took wages from another church then did all my work for you.” The sense is “Others are paying for your services.” As a result, he was not a burden to anyone in Corinth.
It seems that Paul would allow some congregations to contribute to his ministry after he had moved on to plant other churches (Philippians 4:15Philippians 4:15 commentary). In 2 Corinthians 8:1-42 Corinthians 8:1-4 commentary, commentary Paul used the example of the liberal generosity of the Macedonian churches (which would include the church at Philippi).
He urged the Corinthians to follow that example and be generous in contributing to an offering for the Judean saints in need. Apparently these saints also helped him with his personal needs while he was in Corinth: For when the brethren came from Macedonia they fully supplied my need (v. 9b).
But while in Corinth, although Paul exhorted the Corinthians to give generously to support the needs of the Judean saints in Chapters 8-9, he refused to accept personal support from the Corinthians. And in everything I kept myself from being a burden to you, and will continue to do so (v.9c).
We can speculate why Paul allowed the Macedonian churches to support him while refusing to allow the church at Corinth to provide him with support. First, the Macedonian church was comparatively poor. Paul said their generosity flowed out of “deep poverty” (2 Corinthians 8:22 Corinthians 8:2 commentary). Second, the Macedonian churches begged to participate in supporting his ministry, possibly showing an advanced level of spiritual insight (2 Corinthians 8:42 Corinthians 8:4 commentary).
Third, it seems the Corinthian church had more conflict with false apostles. This makes sense given that Corinth was a very wealthy city. So we can imagine the false apostles seeking personal gain would have a greater interest in Corinth (which could be very profitable) and less interest in Macedonia.
We can imagine the Macedonian gifts were meager, given that Paul also worked and they were poor. Paul’s interest was their gain, not his own (Philippians 4:17Philippians 4:17 commentary). However, we know that Paul was at least concerned that the false apostles might appear in Philippi, because Paul warned them in his letter to be on the watch to avoid them (Philippians 3:2-7Philippians 3:2-7 commentary). This could be because his letter to the Philippians was written years after this letter, and Paul’s warning to the Philippians reflected his other experiences, including this one in Corinth.
It is ironic that in Chapters 8-9, Paul defended against the opposite claim. Rather than being accused of not taking funds, it seems there he was defending against an accusation that he was seeking to line his own pockets. We saw there that he was careful to appoint trusted third parties to handle the gift he asked the Corinthian believers to collect in order to help the Judean saints in need (2 Corinthians 8:18-212 Corinthians 8:18-21 commentary). This was to avoid even the appearance of impropriety.
As we have seen throughout this letter, Paul wants to make his way back to Corinth to see that some of these issues have been or are in the process of being resolved. In 2 Corinthians 10:22 Corinthians 10:2 commentary, commentary he asked the Corinthians to deal with these issues prior to his arrival for his third visit to them (2 Corinthians 13:12 Corinthians 13:1 commentary). His ministry there has been ongoing and he would still not take financial support from them. Paul’s decisions are always made on the basis of what best furthers the gospel.
Paul proclaims: As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia (v. 10).
The regions of Achaia is the region of southern Greece, where Corinth was located. Paul is saying that he will defend his apostleship in Corinth and the entire surrounding areas. His assertion As the truth of Christ is in me contrasts with the falsehood of the “false apostles,” who are “deceitful workers” (2 Corinthians 11:132 Corinthians 11:13 commentary).
As Paul continues the ministry that has been given him by Christ, he will not respond to criticism in a way that would compromise his character and integrity as an apostle. Even though he considered himself the “least of the apostles” (1 Corinthians 15:91 Corinthians 15:9 commentary), he still believed himself to be an apostle no less “inferior to the most eminent apostles” (2 Corinthians 11:52 Corinthians 11:5 commentary) which he demonstrated by his ministry. And now he has reluctantly begun to discuss his apostolic authority in the same appearance-based, earth-bound manner as the false apostles.
He therefore is continuing this boasting of mine, which includes his standard of not receiving financial support from those he is currently serving and/or those whom he deemed would be disadvantaged thereby. Chapters 10-12 can be viewed as a defense of his apostleship. He will begin a direct defense in 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary but he apparently considers the entire conversation as boasting. This is likely because he is having to make human-centered arguments rather than focusing on spiritual teaching focused on Christ. However, he will later say he has made the boasting arguments in such a manner as to make them also be spiritual (2 Corinthians 12:192 Corinthians 12:19 commentary).
Paul will press this fight against the false apostles in Corinth and in the entire surrounding region of Achaia. Is this because he just likes to argue? Is it because he is possessive? Is it because he is trying to exploit them? We can infer that these sorts of accusations have been waged against Paul, because he now says: Why? Because I do not love you? God knows I do! (v.11).
It seems some have argued that if Paul really loved the Corinthians he would behave differently. Perhaps they claim he would seek peace. He would be nice. He would let things lie. He would stop being so contentious. Paul counters that the reason he is fighting so vigorously is precisely because of his love for the Corinthians.
The Greek word translated love is “agapeo” which is the love of choice. As Paul asserted in his first letter to the Corinthians, Christian love is making a choice that benefits others (1 Corinthians 13:1-131 Corinthians 13:1-13 commentary). In this case, Paul is fighting false teachers in order to protect his children in the faith from being deceived (2 Corinthians 11:32 Corinthians 11:3 commentary, 1313 commentary).
Paul’s appeal is that his ministry, service, and apostleship among them is evidence of how much he loves God and of how much he loves the Corinthians. He appeals to God as his witness that he loves them (God knows I do!).
Paul will not fade but will persist in combatting for their souls and for their welfare, regardless of the cost to himself: But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting (v. 12).
The opposing false apostles, seeking to gain advantage from the Corinthians, are boasting that they are superior apostles. This is for their financial gain and self-promotion (2 Corinthians 11:202 Corinthians 11:20 commentary). The false apostles are accusing Paul of the things they themselves are doing.
Paul is contesting them, fighting them. And he will continue to do so, so that I may cut off opportunity from the false apostles to gain sufficient credibility (to be regarded just as we are) so that they can then deceive and exploit.
Paul considers that combatting the false apostles and their deception is an integral part of his apostolic ministry. This is not limited to his ministry in Corinth, and it is not limited to himself. When he instructed Titus on appointing elders (church leaders) over a church on the isle of Crete, he instructed Titus to appoint men able to refute false teachers (Titus 1:9Titus 1:9 commentary). He then asserts:
“For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain.”
(Titus 1:10-11Titus 1:10-11 commentary)
These profiteers who were “especially those of the circumcision” seem to have a lot in common with the false apostles he is contending with in Corinth. Paul’s combativeness to contend for the truth of the gospel for the love of the brethren is a characteristic Paul expects all church leaders to exhibit. Paul does not want his opponents, these self-proclaimed apostles, to put their apostleship on the same level as his and place themselves in a position where they can inappropriately fleece the Corinthians of their money.
Paul’s goal is to point the Corinthians away from following men, including himself, and follow the “simplicity and purity of devotion to Christ” (2 Corinthians 11:32 Corinthians 11:3 commentary). As he holds his ground and maintains his conviction, Paul now speaks in plain, clear, unmistakable language: For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ (v. 13).
Paul returns to his theme from 2 Corinthians 11:32 Corinthians 11:3 commentary, commentary where he said he was concerned that, as “the serpent deceived Eve,” so the Corinthians might be deceived by these false apostles, who are deceitful workers.
The word deceitful is a strong word, one that brings to mind those who would put out bait to catch victims and disguise themselves with a deception that would kill. These false apostles were not sent out by Christ, but they were disguising themselves in order to deceive the Corinthian believers to turn from the real gospel to a false gospel, a “different gospel” featuring “another Jesus” (2 Corinthians 11:42 Corinthians 11:4 commentary).
The boasting of these false apostles is intended to validate them as apostles equal to Paul. But in reality they are disguising themselves as apostles of Christ. Jesus gave warning to watch for and contend against being deceived by these false prophets, “for false Christs and false prophets will arise, and will show sign and wonders, in order to lead astray, if possible, the elect” (Mark 13:22Mark 13:22 commentary).
Paul made reference to opponents earlier in this letter (2 Corinthians 4:4-52 Corinthians 4:4-5 commentary, 6:14-156:14-15 commentary). It seems that something transpired that caused Paul to add Chapters 10-13 and substantially amp up his opposition to these false teachers who are false apostles. Paul recognizes the false apostles for what they really are, No wonder, for even Satan disguises himself as an angel of light (v. 14).
These false apostles, deceitful workers, exhibit behavior stemming from who they are currently following: Satan. Paul was aware and often spoke of the kingdom of darkness in his letters; he knows that Satan never comes as himself, but in some disguise that promises light, but is actually darkness and death. This is why Paul desires to protect and defend the Corinthians against Satan’s trickery (2 Corinthians 11:32 Corinthians 11:3 commentary).
Satan cannot possess believers because they are in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). But he can affect and work through believers through deception and wrong thinking, as we saw with the Apostle Peter. Shortly after commending Peter for being gifted by God with revelation, Jesus addressed Peter:
“But He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.’”
(Matthew 16:23Matthew 16:23 commentary)
So, Paul says, it is not surprising if his servants also disguise themselves as servants of righteousness (v. 15a). The his here refers to Satan. Just as Peter was serving Satan unaware, so can others. The false apostles might or might not be believers in Jesus; Paul does not opine on that—that is for God to know.
Paul looks at their deeds and can see who they are currently serving. That does not mean they can’t be turned back. In Titus 1:13Titus 1:13 commentary, commentary Paul speaks of reproving similarly “rebellious men” who are “empty talkers and deceivers, especially those of the circumcision” that they might be returned and become “sound in the faith.” But at this point, these men should be opposed, because they are doing the will of Satan by posing as righteous actors when they are not.
Since Satan disguises himself as an angel of light, it follows that those serving his purposes might also appear as servants of righteousness, because this has been a major tactic of Satan since the beginning (Genesis 3Genesis 3 commentary). The methodology is deception, as Paul explains in 2 Corinthians 11:32 Corinthians 11:3 commentary, commentary “But I am afraid that, as serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.”
Clearly the Corinthians are believers, new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). But they can still be deceived and follow Satan’s wiles (1 Peter 5:81 Peter 5:8 commentary).
The disguise is often a partial truth. In this case, the deception seems to be adding complexity that is drawing them away from the “simplicity and purity of devotion to Christ” (2 Corinthians 11:32 Corinthians 11:3 commentary). Based on Paul’s other writings, and the fact that these false apostles are also Hebrews, as we will see in verse 22, the complexity inferred probably refers to adding and emphasizing a requirement of religious ritual for spiritual growth.
From 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary we know the false apostles are competing Jewish “authorities.” Paul had a constant battle with competing Jewish “authorities” over the nature of gaining righteousness. The Jews opposing Paul claimed righteousness came through following the Jewish law, in this case their idea of rules that turned the focus to self-rationalization and away from the simplicity and purity of devotion to Christ and walking in obedience to Him (Galatians 3:3Galatians 3:3 commentary).
Paul’s constant assertion was that gaining righteousness in God’s sight comes through faith in Jesus alone, and gaining the experience of righteousness comes through obedience to Christ in faith (Romans 3:21-22Romans 3:21-22 commentary, 4:34:3 commentary). In fact, Paul asserted that while the law is impossible to follow, the law is fulfilled when believers walk in the Spirit, following in the “simplicity and purity of devotion to Christ” (Romans 8:4Romans 8:4 commentary, commentary 2 Corinthians 11:32 Corinthians 11:3 commentary).
There will be an inevitable judgment awaiting these false apostles whose end will be according to their deeds (v. 15b). The end or consequence of sin is death (Romans 6:23Romans 6:23 commentary, commentary James 1:14-15James 1:14-15 commentary). Death is separation, as with a human spirit leaving a body (James 2:26James 2:26 commentary). To walk in sin, as these false apostles are doing, separates them from their calling to do the works God prepared for them (Ephesians 2:10Ephesians 2:10 commentary). It also separates them from the joy of living in the fruit of the Spirit (Galatians 5:22-23Galatians 5:22-23 commentary).
Thus, sin degrades their life while living on earth. They will go through the progression of sin we see in Romans 1:24Romans 1:24 commentary, 2626 commentary, 2828 commentary, where lust leads to addiction and loss of mental health. This separates us from God’s good design.
But their end also includes being judged at the judgment seat of Christ (2 Corinthians 5:102 Corinthians 5:10 commentary). There they might see a loss of rewards as their deeds are found to be like wood, hay, and straw (1 Corinthians 3:12-141 Corinthians 3:12-14 commentary). Presuming these false apostles are believers, they would be saved, but so as through fire (1 Corinthians 3:12-151 Corinthians 3:12-15 commentary).
This end of the false apostles will be determined by their motive and their works; God judges the heart (Hebrews 4:12Hebrews 4:12 commentary). Again, Paul alludes to God’s inevitable judgment, as Paul highlighted in 2 Corinthians 5:102 Corinthians 5:10 commentary; all will appear before Christ to receive rewards for deeds done while in the body on earth.
In context, the message is clear: “Do not follow the false apostles’ teaching or you will suffer the same negative result as they will, in the end.” Paul continues his emphasis to look at the end of our actions, the ultimate consequences.
Investing now for a future benefit is a theme throughout 2 Corinthians:
Thus, Paul acknowledges that it is not his judgment that will prevail. It is the Lord’s. His job is to point the Corinthian believers to invest their lives for the future in a manner that pleases the Lord, since we reap what we sow.