1 Corinthians 4:10-13
10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.
fools— (1Co 1:21; 3:18; compare Ac 17:18; 26:24). for Christ's sake . . . in Christ—Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18). we . . . weak . . . ye . . . strong— (1Co 2:3; 2Co 13:9). we . . . despised— (2Co 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation . . . in my flesh" (Ga 4:14).11. (2Co 11:23-27).
naked—that is, insufficiently clad (Ro 8:35). buffeted—as a slave (1Pe 2:20), the reverse of the state of the Corinthians, "reigning as kings" (Ac 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (Mt 26:67).12. working with our own hands—namely, "even unto this present hour" (1Co 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Ac 18:3, 19). But in his address to the Ephesian elders at Miletus (Ac 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.
13. defamed, we entreat—namely, God for our defamers, as Christ enjoined (Mt 5:10, 44) [GROTIUS]. We reply gently [ESTIUS].
filth—"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. of all things—not of the "World" only.2 Corinthians 11:11-33
11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.
12. I will do—I will continue to decline help.
occasion—Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help. that wherein they glory, they may be found even as we—BENGEL joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 2Co 11:20; 1Co 9:12). ALFORD less clearly explains by reference to 2Co 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (2Co 11:13) realities they have none, no weapons but misrepresentation, being false apostles.13. For—reason why he is unwilling they should be thought like him [BENGEL].
such—they and those like them. false apostles—those "overmuch apostles" (see on 2Co 11:5) are no apostles at all. deceitful workers—pretending to be "workmen" for the Lord, and really seeking their own gain.14. is transformed—rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lu 22:54; Eph 6:12).
15. no great thing—no difficult matter.
if his ministers also—as well as himself. righteousness—answering to "light" (2Co 11:14); the manifestation wherewith God reveals Himself in Christ (Mt 6:33; Ro 1:17). end—The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Php 3:19, 21). according to their works—not according to their pretensions.16. I say again—again taking up from 2Co 11:1 the anticipatory apology for his boasting.
if otherwise—but if ye will not grant this; if ye will think me a fool. yet as a fool—"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [TITTMANN], (2Co 11:17, 19). that I—The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.17. not after the Lord—By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.
foolishly—Greek, "in foolishness." confidence of boasting— (2Co 9:4).18. many—including the "false teachers."
after the flesh—as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 2Co 11:22). I will glory also—that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (2Co 10:17).19. gladly—willingly. Irony. A plea why they should "bear with" (2Co 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (1Co 4:8, 10; Paul's real view of their wisdom was very different, 1Co 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.
20. For—Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."
a man—as the false apostles do. bring you into bondage—to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mt 23:24; Ps 53:4), "takes," "exalts," "smites." take of you —So the Greek for "take" is used for "take away from" (Re 6:4). ALFORD translates, as in 2Co 12:16, "catches you." exalt himself—under the pretext of apostolic dignity. smite you on the face—under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (1Ki 22:24; Ne 13:25; Lu 22:64; Ac 23:2; 1Ti 3:3).21. as concerning reproach—rather, "by way of dishonor (that is, self-disparagement) I say it."
as though we . . . weak—in not similarly (2Co 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [ALFORD]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold . . . I am bold also.22. Hebrews . . . Israelites . . . the seed of Abraham—A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Ro 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Ro 11:1; 9:7). Compare Php 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.
23. I speak as a fool—rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."
I am more—namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Ac 16:23-40 records one case of his imprisonment with stripes. CLEMENT OF ROME [First Epistle to the Corinthians] describes him as having suffered bonds seven times. in death oft— (2Co 4:10; Ac 9:23; 13:50; 14:5, 6, 19; 17:5, 13).24. De 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [BENGEL]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.
25. The beating by Roman magistrates at Philippi (Ac 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.
once was I stoned— (Ac 14:19). thrice . . . shipwreck—before the shipwreck at Melita (Ac 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Ac 9:30; 11:25; Ga 1:21). a night and a day . . . in the deep—probably in part swimming or in an open boat.26. In—rather, "By": connected with 2Co 11:23, but now not with "in," as there, and as in 2Co 11:27, where again he passes to the idea of surrounding circumstances or environments [ALFORD, ELLICOTT and others].
waters—rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life. robbers—perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea. the heathen—Gentiles. in the city—Damascus, Ac 9:24, 25; Jerusalem, Ac 9:29; Ephesus, Ac 19:23. false brethren— (Ga 2:4).27. fastings—voluntary, in order to kindle devotions (Ac 13:2, 3; 14:23; 1Co 9:27); for they are distinguished from "hunger and thirst," which were involuntary [GROTIUS]. However, see on 2Co 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.
cold . . . nakedness—"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Ac 28:2; Ro 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:7-10; Ga 4:13, 14), such heroic self-devotion seems almost superhuman" [CONYBEARE and HOWSON].28. without—"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." ALFORD translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, ESTIUS, and BENGEL, support English Version.
the care—The Greek implies, "my anxious solicitude for all the churches."29. I . . . weak—in condescending sympathy with the weak (1Co 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [CALVIN].
offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended." I burn not—The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [NEANDER].30. glory of . . . infirmities—A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (2Co 11:33). A character utterly incompatible with that of an enthusiast (compare 2Co 12:5, 9, 10).
31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Ac 9:25) afterwards recorded it (compare Ga 1:20), [BENGEL]. It may ALSO refer to the revelation in 2Co 12:1, standing in beautiful contrast to his humiliating escape from Damascus.
32. governor—Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [NEANDER]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [ALFORD].