In 2 Corinthians 11:1-6, Paul builds up to the direct defense of his apostleship. He declares that the need to compare himself to the false apostles is “foolishness.” He wishes the Corinthians would be centered on simply following Christ, not the boastings of teachers. Paul compares the Corinthians to Eve, that they have been tricked, and are tolerating false teaching. Although Paul’s enemies have slandered him as a poor public speaker, Paul asserts that he is not inferior to them. He reminds his readers that he is knowledgeable and that they have seen it through his teaching.
In 2 Corinthians 11:1-62 Corinthians 11:1-6 commentary, commentary Paul continues a preamble to a direct defense of his apostleship. The defense will begin later, in verse 22 of this chapter. In his unfolding preamble, Paul reveals that the competing Jewish “authorities” he is countering are preaching another Jesus and a different gospel. He once again introduces his intent to defend his apostleship, saying I wish that you would bear with me in a little foolishness; but indeed you are bearing with me (v. 1).
The word foolishness can also be translated as “folly” or “nonsense.” He considers having to defend his apostleship as nonsense because he is not the center of anything; the center of all things is Christ (1 Corinthians 3:5-71 Corinthians 3:5-7 commentary, commentaryColossians 1:18Colossians 1:18 commentary). As Paul will assert in 2 Corinthians 12:112 Corinthians 12:11 commentary, commentary although he is equal to the most eminent apostles, “I am nothing.” Then a bit later, having given his full defense of his apostleship, which Paul considers foolishness, he will say:
“All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved.” (2 Corinthians 12:192 Corinthians 12:19 commentary)
By calling the direct defense he will make a little foolishness, Paul is warning the Corinthians that he is making his case from the same kind of reasoning that his opponents use, which is a worldly, self-centered viewpoint based on appearances. In doing so, he is hoping that the Corinthians will see through what he is saying to who his opponents really are—leaders who are false and self-seeking.
Paul is confident that the Corinthians will be able to see through his methodology and understand the truth. He expresses this confidence when he says but indeed you are bearing with me. He is confident that the Corinthians will see that his motive is to benefit them: For I am jealous for you with a godly jealousy (v. 2a).
Paul is deeply concerned for the Corinthians, to the point of a godly jealousy.
The Greek word translated I am jealous is “zeloo.” This word is translated as “desire earnestly” in I Corinthian 14:1. Paul also uses “zeloo” in 1 Corinthians 13:41 Corinthians 13:4 commentary where he says love is “not jealous.” This indicates that the important thing about the word “zeloo” is its object. To be jealous of others is not good, that is envy. But Paul speaks here of an earnest desire to seek the very best for the Corinthian believers. That is why it is a godly jealousy.
The Greek word “zeloo” is related to “zelotes” which is usually translated “zealous.” This is the word used in the Greek translation of the Old Testament to describe God in Deuteronomy 5:9Deuteronomy 5:9 commentary, commentary which is a repeat of the Ten Commandments. A godly jealousy is to lead others to walk in righteousness, which leads to life. It is, therefore, a zeal to engage constructively and lead others to walk in the light.
In other words, Paul wants the Corinthians to have the single-minded devotion to God that God commands. Paul now picks up the metaphor of betrothal and marriage to expound on his meaning, for I betrothed you to one husband, so that to Christ I might present you as a pure virgin (v. 2b).
The Hebraic idea of being betrothed in that age was to be legally bound to marry through an agreement between the families. Then, after the betrothal, there was usually a year or so time before the marriage was sexually consummated and the bride went to dwell with the husband as his wife.
The bride was to remain a virgin from the time of betrothal until the consummation of the marriage. If the bride was unfaithful, then she was to either face capital punishment (the penalty for adultery) or a form of exile. We see this in the case of Joseph and Mary. When Joseph learned Mary was pregnant:
“And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly.” (Matthew 1:19Matthew 1:19 commentary)
Mary was betrothed to Joseph but became pregnant by the Holy Spirit during the time prior to their marriage being sexually consummated. Prior to Joseph being visited by an angel to confirm that Mary was, in fact, innocent of adultery, he intended to send Mary away “secretly” presumably to spare her from shame, and perhaps death.
It appears here that Paul is describing the Corinthians’ initial belief in Jesus as like being betrothed. Paul is like their earthly, spiritual father who presented the Corinthians to God the Father, who agreed to wed them to His Son, Jesus. They are, accordingly, made new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). They are in Christ, and children of God’s forever family.
Paul infers that the ultimate consummation of the marriage in this application of the metaphor will be when the believers stand before Christ at the judgment. Here it appears that Paul is using the metaphor of marriage as a picture that this life we live here on earth is like the time period between being betrothed to Christ as His bride and having the marriage consummated in the next age.
Using this word picture, Paul says he, as the spiritual father, betrothed them to Christ so that to Christ I might present you as a pure virgin. To be a pure virgin in this sense would be to be a bride that was pleasing to the groom. The pure virgin would be free from adulterous relationships. The inference is that not being a pure virgin has adverse consequences.
Paul emphasized the judgment seat of Christ numerous times in his writings to the Corinthians. In these verses, Paul asserts that pure and faithful behavior during this life, this period of betrothal, will gain great rewards. Christ will be pleased. Conversely, impure behavior will result in loss:
In 1 Corinthians 2:91 Corinthians 2:9 commentary, commentary Paul says that what God has in mind to reward those who love Him is beyond our capacity to comprehend.
In 1 Corinthians 3:12-151 Corinthians 3:12-15 commentary, commentary Paul says that the judgment before Christ will determine the quality of the deeds of believers. His fire will judge deeds, and those that remain will receive a reward.
In 1 Corinthians 9:24-271 Corinthians 9:24-27 commentary, commentary Paul uses the metaphor of an Olympic race, saying that he intends to run the race of life to gain a reward from Christ.
In 2 Corinthians 5:9-102 Corinthians 5:9-10 commentary, commentary Paul asserted that believers ought to do everything we do to please God, because all believers will stand before the judgment seat of Christ, to receive rewards for deeds, whether good or bad.
In 2 Corinthians 9:6-72 Corinthians 9:6-7 commentary, commentary Paul states that God will grant a bountiful harvest of reward to those who sow generosity in this life.
The application here is that to be a pure virgin is to remain unstained by the world. This pleases God. To engage with the world and its lusts is to commit spiritual adultery with the world. This results in displeasing God. Displeasing God results in loss.
James, the half-brother of Jesus and author of the epistle of James, also uses the metaphor of marital fidelity. The epistle of James is written to believers, and James warns against unfaithful living, saying:
“You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” (James 4:4James 4:4 commentary)
Both James and Paul were Jewish and steeped in Hebrew scriptures, so would have been familiar with this marital metaphor from the Old Testament. In the New Testament, the idea of losing purity by engaging with the world is the same as the Old Testament’s idea of becoming defiled by engaging with pagan culture and its false gods. Passages like Jeremiah 3:20Jeremiah 3:20 commentary, 5:75:7 commentary, commentary and Isaiah 57:8Isaiah 57:8 commentary use the metaphor of adultery for engaging in paganism. In Ezekiel 16Ezekiel 16 commentary, commentary God likens Israel to being a wayward wife that commits adultery with foreign nations.
The picture is that Paul, the spiritual father, has betrothed the Corinthians to Christ, so they are His. Paul expresses his desire that at the judgement, which is the wedding in the metaphor, he will proudly present them as pure and unstained by the world (James 1:27James 1:27 commentary).
But Paul, the spiritual father, has concerns about their spiritual chastity. He is concerned that the Corinthians will be deceived and become adulteresses with the world by engaging with the world and its ways. He says But I am afraid that, as the serpent deceived Eve by his craftiness your minds will be led astray from the simplicity and purity of devotion to Christ (v. 3).
If the Corinthians were to be influenced by these opponents, they will have violated their betrothal to Christ. They would be like an unfaithful betrothed bride committing spiritual adultery because their minds will be led astray through the false teachings of these false apostles (2 Corinthians 11:132 Corinthians 11:13 commentary).
The Greek word translated craftiness is used by Jesus in Luke 20:23Luke 20:23 commentary, commentary when He perceived the “trickery” (same word as craftiness) of the Jews attempting to entrap Him with a question about paying taxes to Rome. Satan uses craftiness to entrap and deceive.
In the same manner, Paul is concerned that the false apostles opposing Paul will do likewise and trick his Corinthian children to lead them to stray from walking by faith. This is why he is engaging in the foolishness of using earthly arguments to defend his apostleship, to defeat the craftiness of the false apostles. He is using foolishness due to the Corinthians’ lack of spiritual discernment.
Paul says that he is afraid that the minds of the Corinthian believers will be led astray from the simplicity and purity of devotion to Christ. This verse again reinforces that the primary spiritual battle is in the minds of these believers. We saw this in 2 Corinthians 10:4-52 Corinthians 10:4-5 commentary, commentary which spoke of tearing down mental fortresses and taking “every thought captive to the obedience of Christ.” Their devotion to Christ should result in obedience to Christ.
That Paul is emphasizing concern about his spiritual children being led astray from simplicity would indicate that the false apostles are teaching complexity. This likely refers to the complexity of the Jewish religious system and its intricate labyrinth of rules. In the Jerusalem Council, Peter referred to this complex system as “a yoke which neither our fathers nor we have been able to bear” (Acts 15:10Acts 15:10 commentary). Both words simplicity and purity relate to Christ. The phrase of devotion to translates a single Greek preposition “eis.” “Eis” means “into,” “unto,” “to,” “towards,” “for,” or “among.” Simplicity and purity are both nouns rather than adjectives.
So, the simplicity and purity belong to Christ. And these Corinthian believers are new creations that are in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). The deceit of the false apostles would lead them away from Christ, who is full of simplicity and purity. Jesus is pure in that He was and is without sin. That means all He does is consistent with God’s good design. And God’s design is simple; He made all things to work in harmony to serve to great mutual benefit.
Jesus summarized the simplicity and purity of God’s good design by saying all that is in the scriptures can be summarized in two commands: love God with all our being and love others as ourselves (Matthew 22:37-40Matthew 22:37-40 commentary). The focus is to please God and serve others. The result is that all things work according to God’s good design.
The deception of the false apostles is self-focused, seeking to exalt themselves and take advantage of others (2 Corinthians 11:202 Corinthians 11:20 commentary). It is inferred that they corrupt God’s good design through complexity.
Paul now brings a criticism of gullibility to the Corinthians. He just invoked the example the serpent who deceived Eve by his craftiness. This refers to the episode of Genesis 3:1-6Genesis 3:1-6 commentary where the serpent deceived Eve and she ate the forbidden fruit.
It seems they are so gullible that they readily accept false apostles that teach different gospels from the gospel of Christ: For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully (v. 4).
The phrase you bear this beautifully means the Corinthians have readily accepted the false things they have been told. They lack discernment. The false apostles come and bring deception, and the Corinthians readily embrace it. To continue in the deception of the false apostles will lead to their corruption. The phrase you bear this beautifully can also be translated as “you put up with it readily enough.”
Paul mentions three specific deceptions brought by the false apostles:
They preach another Jesus whom we have not preached
They introduce a different spirit that they did not receive through Paul’s ministry
They preach a different gospel or “good news” that Paul preached
Paul does not elaborate on specifics of what another Jesus might be, though context infers both he and the Corinthians are aware of what is being preached and taught by the false apostles. Although Paul does not elaborate on the different gospel being preached, it seems likely it is the same different gospel Paul countered in his letter to the Galatians.
We can infer from Paul’s letter to the Galatians that the different gospel taught to them was that the path to righteousness was to believe in Jesus and to ALSO follow the Jewish laws in order to gain righteousness. We see this from Paul’s question:
“Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:3Galatians 3:3 commentary)
We can see in this verse there is an acknowledgment that the faith of the Galatians was through the Spirit. But the implication is that they have accepted the concept that their faith is perfected through physical rather than spiritual means. We can further infer from Galatians 4:21Galatians 4:21 commentary that the Galatians have decided they want to “be under law,” referring to the law of Moses.
Paul also mentions a number of times in his letter the futility of believing circumcision leads to righteousness (Galatians 5:2-3Galatians 5:2-3 commentary, 66 commentary, 1111 commentary, 6:156:15 commentary). He insists, rather, that it is faith that leads to righteousness. This was true for Abraham, and it is true for everyone after Abraham (Galatians 3:6-7Galatians 3:6-7 commentary).
Assuming the situation in Corinth is similar to that in Galatia, another Jesus the false apostles teach might be a Jesus who is inadequate to perfect the faith of believers through a walk of faith. That other Jesus is inadequate and needs the law. We can see this in Galatians 2:17-19Galatians 2:17-19 commentary.
There Paul asserts that if we as believers seek to be justified by the law we will fail, because we can’t keep the law (it is, as the Apostle Peter said in Acts 15:10Acts 15:10 commentary, commentary a yoke we cannot bear). Then, when we (inevitably) fail, that would imply that Jesus failed.
But, Paul asserts, this is absurd. The issue is not that Jesus is lacking. The issue is that we reconstructed the law to justify ourselves and failed. The answer is not to reconstruct a system of rules. It is, rather, to completely reject self-justification and allow Christ to live through us (Galatians 5:20Galatians 5:20 commentary). It is Christ who justifies. If we are justified in the sight of God through faith in Christ, no further justification is needed. And it is by walking in the Spirit of Christ that our faith is completed.
The answer to having our faith completed, or perfected, is to walk in the Spirit. This keeps us from walking in the flesh, which leads to sin and death (Galatians 5:16Galatians 5:16 commentary). The different spirit Paul refers to would likely be a worldly spirit that leads to worldly behavior. Paul contrasted walking in the Spirit with walking in the flesh in Galatians 5:19-24Galatians 5:19-24 commentary.
In the next chapter, Paul will say he is concerned that when he comes to visit the Corinthians for a third time he will see a list of behaviors: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances” (2 Corinthians 12:202 Corinthians 12:20 commentary). This is a similar list to the “deeds of the flesh” he lists in Galatians 5:19-21Galatians 5:19-21 commentary. This would support the idea that the different spirit Paul refers to is the spirit of the law which leads to deeds of the flesh.
When Paul talks of the simplicity and purity of devotion to Christ, he could also be thinking of a deception that would consider a Messiah other than the Son of God, who was crucified and died for us and who rose from the dead: Or you receive a different spirit which you have not received (v. 4b).
As he wrote in his first letter to the Corinthians,
“Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed,’ and no one can say ‘Jesus is Lord,’ except by the Holy Spirit.” (1 Corinthians 12:31 Corinthians 12:3 commentary)
A different spirit would be one that does not point to and reflect Jesus at all times and in every situation. Similarly, a different gospel would likely be one that is not grounded in the crucifixion and the power of the cross, and does not call for the self-denial of His cross (Matthew 16:24Matthew 16:24 commentary) and would not live according to the worldview of a true disciple (Philippians 2:5-8Philippians 2:5-8 commentary).
Paul is continuing with his little foolishness and chides the Corinthians with the thought that they put up with these deceptions even though he has laid a solid foundation of Christ, the Spirit, and the gospel: For I consider myself not in the least inferior to the most eminent apostles (v. 5).
Paul’s direct defense will begin in 2 Corinthians 11:222 Corinthians 11:22 commentary. But here in the preamble he states what will be later repeated, namely that there are no apostles superior to him. Here he is not just comparing himself to the false apostles who have traipsed through Corinth. He is comparing himself to the most eminent apostles. This would include the Apostle Peter and the other members of the twelve.
Paul documents this in his letter to the Galatians. He notes that he received his message and commission directly from Jesus (Galatians 1:12Galatians 1:12 commentary). Then he noted he was given the commission to be the apostle to the Gentiles as Peter was to the Jews, placing himself on the same level of apostolic authority as Peter (Galatians 2:7-8Galatians 2:7-8 commentary). Paul confirmed this further in Galatians 2:14Galatians 2:14 commentary when he recounts giving Peter a public reprimand.
This could also include a tongue-in-cheek sarcasm in Paul’s description of the most eminent apostles. He later describes his opponents as “false apostles” and “deceitful workers” in verse 13. Then later in 2 Corinthians 11:202 Corinthians 11:20 commentary, commentary he mentions a characteristic they have of exalting themselves. So he could also be comparing himself to the inflated view his opponents have of themselves.
Paul gives two major reasons he does not consider himself to be in the least inferior to these so-called apostles in the next few verses:
verse 6, he will speak of having great knowledge, with sufficient evidence of that having being seen by the Corinthians,
verses 7-9, he received no financial support from the Corinthians, proving he did not seek personal gain,
Paul will make this point again in 2 Corinthians 12:14-182 Corinthians 12:14-18 commentary when he makes his direct defense, comparing his financial integrity and care for the Corinthians to the false apostles’ extraction and abuse.
Paul next says: But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things (v. 6).
Paul’s reference to being unskilled in speech does not necessarily mean that he considers himself inferior in the content of his speech relative to the “false apostles,” but that he is not trained in Greek rhetoric. His presentation was not compelling. Apparently, this was one of the charges brought against him by his opponents, who are trying to get the Corinthian believers to look on the outward wrapping to divert attention from the true content of Paul’s teaching (2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary).
So, Paul counters with his claim that he is inferior to no one when it comes to knowledge of the true gospel. In fact, in every way we have made this evident to you in all things (v. 6b). His primary argument regarding his knowledge is the firsthand experience of the Corinthians. His spiritual knowledge should be evident to them in all things. The phrase all things would indicate that they had experience with Paul in many venues and saw his knowledge across a broad spectrum.
In Colossians 2:2-3Colossians 2:2-3 commentary, commentary Paul says that the “true knowledge of God’s mystery” is “Christ Himself, in whom are hidden all the treasures of wisdom and knowledge.” He says in 2 Corinthians 11:102 Corinthians 11:10 commentary, commentary “the truth of Christ is in me.” Therefore, Paul’s boast of knowledge is ultimately a boast in Christ. He had great knowledge apart from Christ as a Hebrew of Hebrews but considered all that knowledge apart from Christ as “rubbish” compared to the experience of knowing Christ (Philippians 3:5-8Philippians 3:5-8 commentary).
In his other letters, Paul makes the claim that the mystery of the knowledge and wisdom of the gospel of Christ was something he received directly from God and that he did not learn from a secondary source, such as a book or a teacher (Galatians 1:11-12Galatians 1:11-12 commentary, commentaryEphesians 3:2-4Ephesians 3:2-4 commentary). This also validates that he is on the same level with the most eminent apostles, and that his teaching is from God. This is in contrast to the false apostles whose teaching is intended to bring themselves gain (2 Corinthians 11:202 Corinthians 11:20 commentary).
Paul has thoroughly and completely made this knowledge of Christ evident to you in all things. So, through his faithfulness to the gospel—the gospel he has received directly from Christ—the Corinthians have the complete evidence of the character and integrity of his own apostleship.
Set to dark mode
2 Corinthians 11:1-6 meaning
In 2 Corinthians 11:1-62 Corinthians 11:1-6 commentary, commentary Paul continues a preamble to a direct defense of his apostleship. The defense will begin later, in verse 22 of this chapter. In his unfolding preamble, Paul reveals that the competing Jewish “authorities” he is countering are preaching another Jesus and a different gospel. He once again introduces his intent to defend his apostleship, saying I wish that you would bear with me in a little foolishness; but indeed you are bearing with me (v. 1).
The word foolishness can also be translated as “folly” or “nonsense.” He considers having to defend his apostleship as nonsense because he is not the center of anything; the center of all things is Christ (1 Corinthians 3:5-71 Corinthians 3:5-7 commentary, commentary Colossians 1:18Colossians 1:18 commentary). As Paul will assert in 2 Corinthians 12:112 Corinthians 12:11 commentary, commentary although he is equal to the most eminent apostles, “I am nothing.” Then a bit later, having given his full defense of his apostleship, which Paul considers foolishness, he will say:
“All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved.”
(2 Corinthians 12:192 Corinthians 12:19 commentary)
By calling the direct defense he will make a little foolishness, Paul is warning the Corinthians that he is making his case from the same kind of reasoning that his opponents use, which is a worldly, self-centered viewpoint based on appearances. In doing so, he is hoping that the Corinthians will see through what he is saying to who his opponents really are—leaders who are false and self-seeking.
Paul is confident that the Corinthians will be able to see through his methodology and understand the truth. He expresses this confidence when he says but indeed you are bearing with me. He is confident that the Corinthians will see that his motive is to benefit them: For I am jealous for you with a godly jealousy (v. 2a).
Paul is deeply concerned for the Corinthians, to the point of a godly jealousy.
The Greek word translated I am jealous is “zeloo.” This word is translated as “desire earnestly” in I Corinthian 14:1. Paul also uses “zeloo” in 1 Corinthians 13:41 Corinthians 13:4 commentary where he says love is “not jealous.” This indicates that the important thing about the word “zeloo” is its object. To be jealous of others is not good, that is envy. But Paul speaks here of an earnest desire to seek the very best for the Corinthian believers. That is why it is a godly jealousy.
The Greek word “zeloo” is related to “zelotes” which is usually translated “zealous.” This is the word used in the Greek translation of the Old Testament to describe God in Deuteronomy 5:9Deuteronomy 5:9 commentary, commentary which is a repeat of the Ten Commandments. A godly jealousy is to lead others to walk in righteousness, which leads to life. It is, therefore, a zeal to engage constructively and lead others to walk in the light.
In other words, Paul wants the Corinthians to have the single-minded devotion to God that God commands. Paul now picks up the metaphor of betrothal and marriage to expound on his meaning, for I betrothed you to one husband, so that to Christ I might present you as a pure virgin (v. 2b).
The Hebraic idea of being betrothed in that age was to be legally bound to marry through an agreement between the families. Then, after the betrothal, there was usually a year or so time before the marriage was sexually consummated and the bride went to dwell with the husband as his wife.
The bride was to remain a virgin from the time of betrothal until the consummation of the marriage. If the bride was unfaithful, then she was to either face capital punishment (the penalty for adultery) or a form of exile. We see this in the case of Joseph and Mary. When Joseph learned Mary was pregnant:
“And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly.”
(Matthew 1:19Matthew 1:19 commentary)
Mary was betrothed to Joseph but became pregnant by the Holy Spirit during the time prior to their marriage being sexually consummated. Prior to Joseph being visited by an angel to confirm that Mary was, in fact, innocent of adultery, he intended to send Mary away “secretly” presumably to spare her from shame, and perhaps death.
It appears here that Paul is describing the Corinthians’ initial belief in Jesus as like being betrothed. Paul is like their earthly, spiritual father who presented the Corinthians to God the Father, who agreed to wed them to His Son, Jesus. They are, accordingly, made new creations in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). They are in Christ, and children of God’s forever family.
Paul infers that the ultimate consummation of the marriage in this application of the metaphor will be when the believers stand before Christ at the judgment. Here it appears that Paul is using the metaphor of marriage as a picture that this life we live here on earth is like the time period between being betrothed to Christ as His bride and having the marriage consummated in the next age.
Using this word picture, Paul says he, as the spiritual father, betrothed them to Christ so that to Christ I might present you as a pure virgin. To be a pure virgin in this sense would be to be a bride that was pleasing to the groom. The pure virgin would be free from adulterous relationships. The inference is that not being a pure virgin has adverse consequences.
Paul emphasized the judgment seat of Christ numerous times in his writings to the Corinthians. In these verses, Paul asserts that pure and faithful behavior during this life, this period of betrothal, will gain great rewards. Christ will be pleased. Conversely, impure behavior will result in loss:
The application here is that to be a pure virgin is to remain unstained by the world. This pleases God. To engage with the world and its lusts is to commit spiritual adultery with the world. This results in displeasing God. Displeasing God results in loss.
James, the half-brother of Jesus and author of the epistle of James, also uses the metaphor of marital fidelity. The epistle of James is written to believers, and James warns against unfaithful living, saying:
“You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.”
(James 4:4James 4:4 commentary)
Both James and Paul were Jewish and steeped in Hebrew scriptures, so would have been familiar with this marital metaphor from the Old Testament. In the New Testament, the idea of losing purity by engaging with the world is the same as the Old Testament’s idea of becoming defiled by engaging with pagan culture and its false gods. Passages like Jeremiah 3:20Jeremiah 3:20 commentary, 5:75:7 commentary, commentary and Isaiah 57:8Isaiah 57:8 commentary use the metaphor of adultery for engaging in paganism. In Ezekiel 16Ezekiel 16 commentary, commentary God likens Israel to being a wayward wife that commits adultery with foreign nations.
The picture is that Paul, the spiritual father, has betrothed the Corinthians to Christ, so they are His. Paul expresses his desire that at the judgement, which is the wedding in the metaphor, he will proudly present them as pure and unstained by the world (James 1:27James 1:27 commentary).
But Paul, the spiritual father, has concerns about their spiritual chastity. He is concerned that the Corinthians will be deceived and become adulteresses with the world by engaging with the world and its ways. He says But I am afraid that, as the serpent deceived Eve by his craftiness your minds will be led astray from the simplicity and purity of devotion to Christ (v. 3).
If the Corinthians were to be influenced by these opponents, they will have violated their betrothal to Christ. They would be like an unfaithful betrothed bride committing spiritual adultery because their minds will be led astray through the false teachings of these false apostles (2 Corinthians 11:132 Corinthians 11:13 commentary).
The Greek word translated craftiness is used by Jesus in Luke 20:23Luke 20:23 commentary, commentary when He perceived the “trickery” (same word as craftiness) of the Jews attempting to entrap Him with a question about paying taxes to Rome. Satan uses craftiness to entrap and deceive.
In the same manner, Paul is concerned that the false apostles opposing Paul will do likewise and trick his Corinthian children to lead them to stray from walking by faith. This is why he is engaging in the foolishness of using earthly arguments to defend his apostleship, to defeat the craftiness of the false apostles. He is using foolishness due to the Corinthians’ lack of spiritual discernment.
Paul says that he is afraid that the minds of the Corinthian believers will be led astray from the simplicity and purity of devotion to Christ. This verse again reinforces that the primary spiritual battle is in the minds of these believers. We saw this in 2 Corinthians 10:4-52 Corinthians 10:4-5 commentary, commentary which spoke of tearing down mental fortresses and taking “every thought captive to the obedience of Christ.” Their devotion to Christ should result in obedience to Christ.
That Paul is emphasizing concern about his spiritual children being led astray from simplicity would indicate that the false apostles are teaching complexity. This likely refers to the complexity of the Jewish religious system and its intricate labyrinth of rules. In the Jerusalem Council, Peter referred to this complex system as “a yoke which neither our fathers nor we have been able to bear” (Acts 15:10Acts 15:10 commentary). Both words simplicity and purity relate to Christ. The phrase of devotion to translates a single Greek preposition “eis.” “Eis” means “into,” “unto,” “to,” “towards,” “for,” or “among.” Simplicity and purity are both nouns rather than adjectives.
So, the simplicity and purity belong to Christ. And these Corinthian believers are new creations that are in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary). The deceit of the false apostles would lead them away from Christ, who is full of simplicity and purity. Jesus is pure in that He was and is without sin. That means all He does is consistent with God’s good design. And God’s design is simple; He made all things to work in harmony to serve to great mutual benefit.
Jesus summarized the simplicity and purity of God’s good design by saying all that is in the scriptures can be summarized in two commands: love God with all our being and love others as ourselves (Matthew 22:37-40Matthew 22:37-40 commentary). The focus is to please God and serve others. The result is that all things work according to God’s good design.
The deception of the false apostles is self-focused, seeking to exalt themselves and take advantage of others (2 Corinthians 11:202 Corinthians 11:20 commentary). It is inferred that they corrupt God’s good design through complexity.
Paul now brings a criticism of gullibility to the Corinthians. He just invoked the example the serpent who deceived Eve by his craftiness. This refers to the episode of Genesis 3:1-6Genesis 3:1-6 commentary where the serpent deceived Eve and she ate the forbidden fruit.
It seems they are so gullible that they readily accept false apostles that teach different gospels from the gospel of Christ: For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully (v. 4).
The phrase you bear this beautifully means the Corinthians have readily accepted the false things they have been told. They lack discernment. The false apostles come and bring deception, and the Corinthians readily embrace it. To continue in the deception of the false apostles will lead to their corruption. The phrase you bear this beautifully can also be translated as “you put up with it readily enough.”
Paul mentions three specific deceptions brought by the false apostles:
Paul does not elaborate on specifics of what another Jesus might be, though context infers both he and the Corinthians are aware of what is being preached and taught by the false apostles. Although Paul does not elaborate on the different gospel being preached, it seems likely it is the same different gospel Paul countered in his letter to the Galatians.
We can infer from Paul’s letter to the Galatians that the different gospel taught to them was that the path to righteousness was to believe in Jesus and to ALSO follow the Jewish laws in order to gain righteousness. We see this from Paul’s question:
“Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”
(Galatians 3:3Galatians 3:3 commentary)
We can see in this verse there is an acknowledgment that the faith of the Galatians was through the Spirit. But the implication is that they have accepted the concept that their faith is perfected through physical rather than spiritual means. We can further infer from Galatians 4:21Galatians 4:21 commentary that the Galatians have decided they want to “be under law,” referring to the law of Moses.
Paul also mentions a number of times in his letter the futility of believing circumcision leads to righteousness (Galatians 5:2-3Galatians 5:2-3 commentary, 66 commentary, 1111 commentary, 6:156:15 commentary). He insists, rather, that it is faith that leads to righteousness. This was true for Abraham, and it is true for everyone after Abraham (Galatians 3:6-7Galatians 3:6-7 commentary).
Assuming the situation in Corinth is similar to that in Galatia, another Jesus the false apostles teach might be a Jesus who is inadequate to perfect the faith of believers through a walk of faith. That other Jesus is inadequate and needs the law. We can see this in Galatians 2:17-19Galatians 2:17-19 commentary.
There Paul asserts that if we as believers seek to be justified by the law we will fail, because we can’t keep the law (it is, as the Apostle Peter said in Acts 15:10Acts 15:10 commentary, commentary a yoke we cannot bear). Then, when we (inevitably) fail, that would imply that Jesus failed.
But, Paul asserts, this is absurd. The issue is not that Jesus is lacking. The issue is that we reconstructed the law to justify ourselves and failed. The answer is not to reconstruct a system of rules. It is, rather, to completely reject self-justification and allow Christ to live through us (Galatians 5:20Galatians 5:20 commentary). It is Christ who justifies. If we are justified in the sight of God through faith in Christ, no further justification is needed. And it is by walking in the Spirit of Christ that our faith is completed.
The answer to having our faith completed, or perfected, is to walk in the Spirit. This keeps us from walking in the flesh, which leads to sin and death (Galatians 5:16Galatians 5:16 commentary). The different spirit Paul refers to would likely be a worldly spirit that leads to worldly behavior. Paul contrasted walking in the Spirit with walking in the flesh in Galatians 5:19-24Galatians 5:19-24 commentary.
In the next chapter, Paul will say he is concerned that when he comes to visit the Corinthians for a third time he will see a list of behaviors: “strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances” (2 Corinthians 12:202 Corinthians 12:20 commentary). This is a similar list to the “deeds of the flesh” he lists in Galatians 5:19-21Galatians 5:19-21 commentary. This would support the idea that the different spirit Paul refers to is the spirit of the law which leads to deeds of the flesh.
When Paul talks of the simplicity and purity of devotion to Christ, he could also be thinking of a deception that would consider a Messiah other than the Son of God, who was crucified and died for us and who rose from the dead: Or you receive a different spirit which you have not received (v. 4b).
As he wrote in his first letter to the Corinthians,
“Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed,’ and no one can say ‘Jesus is Lord,’ except by the Holy Spirit.”
(1 Corinthians 12:31 Corinthians 12:3 commentary)
A different spirit would be one that does not point to and reflect Jesus at all times and in every situation. Similarly, a different gospel would likely be one that is not grounded in the crucifixion and the power of the cross, and does not call for the self-denial of His cross (Matthew 16:24Matthew 16:24 commentary) and would not live according to the worldview of a true disciple (Philippians 2:5-8Philippians 2:5-8 commentary).
Paul is continuing with his little foolishness and chides the Corinthians with the thought that they put up with these deceptions even though he has laid a solid foundation of Christ, the Spirit, and the gospel: For I consider myself not in the least inferior to the most eminent apostles (v. 5).
Paul’s direct defense will begin in 2 Corinthians 11:222 Corinthians 11:22 commentary. But here in the preamble he states what will be later repeated, namely that there are no apostles superior to him. Here he is not just comparing himself to the false apostles who have traipsed through Corinth. He is comparing himself to the most eminent apostles. This would include the Apostle Peter and the other members of the twelve.
Paul documents this in his letter to the Galatians. He notes that he received his message and commission directly from Jesus (Galatians 1:12Galatians 1:12 commentary). Then he noted he was given the commission to be the apostle to the Gentiles as Peter was to the Jews, placing himself on the same level of apostolic authority as Peter (Galatians 2:7-8Galatians 2:7-8 commentary). Paul confirmed this further in Galatians 2:14Galatians 2:14 commentary when he recounts giving Peter a public reprimand.
This could also include a tongue-in-cheek sarcasm in Paul’s description of the most eminent apostles. He later describes his opponents as “false apostles” and “deceitful workers” in verse 13. Then later in 2 Corinthians 11:202 Corinthians 11:20 commentary, commentary he mentions a characteristic they have of exalting themselves. So he could also be comparing himself to the inflated view his opponents have of themselves.
Paul gives two major reasons he does not consider himself to be in the least inferior to these so-called apostles in the next few verses:
Paul will make this point again in 2 Corinthians 12:14-182 Corinthians 12:14-18 commentary when he makes his direct defense, comparing his financial integrity and care for the Corinthians to the false apostles’ extraction and abuse.
Paul next says: But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things (v. 6).
Paul’s reference to being unskilled in speech does not necessarily mean that he considers himself inferior in the content of his speech relative to the “false apostles,” but that he is not trained in Greek rhetoric. His presentation was not compelling. Apparently, this was one of the charges brought against him by his opponents, who are trying to get the Corinthian believers to look on the outward wrapping to divert attention from the true content of Paul’s teaching (2 Corinthians 10:72 Corinthians 10:7 commentary, 1010 commentary).
So, Paul counters with his claim that he is inferior to no one when it comes to knowledge of the true gospel. In fact, in every way we have made this evident to you in all things (v. 6b). His primary argument regarding his knowledge is the firsthand experience of the Corinthians. His spiritual knowledge should be evident to them in all things. The phrase all things would indicate that they had experience with Paul in many venues and saw his knowledge across a broad spectrum.
In Colossians 2:2-3Colossians 2:2-3 commentary, commentary Paul says that the “true knowledge of God’s mystery” is “Christ Himself, in whom are hidden all the treasures of wisdom and knowledge.” He says in 2 Corinthians 11:102 Corinthians 11:10 commentary, commentary “the truth of Christ is in me.” Therefore, Paul’s boast of knowledge is ultimately a boast in Christ. He had great knowledge apart from Christ as a Hebrew of Hebrews but considered all that knowledge apart from Christ as “rubbish” compared to the experience of knowing Christ (Philippians 3:5-8Philippians 3:5-8 commentary).
In his other letters, Paul makes the claim that the mystery of the knowledge and wisdom of the gospel of Christ was something he received directly from God and that he did not learn from a secondary source, such as a book or a teacher (Galatians 1:11-12Galatians 1:11-12 commentary, commentary Ephesians 3:2-4Ephesians 3:2-4 commentary). This also validates that he is on the same level with the most eminent apostles, and that his teaching is from God. This is in contrast to the false apostles whose teaching is intended to bring themselves gain (2 Corinthians 11:202 Corinthians 11:20 commentary).
Paul has thoroughly and completely made this knowledge of Christ evident to you in all things. So, through his faithfulness to the gospel—the gospel he has received directly from Christ—the Corinthians have the complete evidence of the character and integrity of his own apostleship.