Barnes' Notes on the Bible · 2 Corinthians 第11章

本章（哥林多后书第11章）在总体宗旨上与前一章相连。保罗的目标是为自己辩护，脱离那些加在他身上的指控，尤其是维护他对使徒职分的主张。本章带有讽刺的笔调，对那些在哥林多控告他的假教师自然是严厉的。其主要目的是陈明他使徒职分的根据，特别是要表明：当他提到这些根据、甚至夸耀自己的劳苦时，他是有理由这样做的。看来他们曾指控他这样夸口是"愚妄"。假教师们大概高声宣扬对自己的赞誉，却把保罗形容为自我称许的愚妄之人。因此，他（2 Corinthians 11:1）请求他们能否再宽容他这一点愚妄，并恳求他们如此行。这一节包含了本章的要旨；本章其余部分是列举他夸口的理由，尽管每一条理由大概都对应着加在他身上的某种指控。

他既恳求他们再宽容他一点，就陈述了他之所以要进入这主题的原因（2 Corinthians 11:2-4）。这不是因为他好宣扬自己的名声，而是出于对他们的爱。他曾把他们如同贞洁的童女许配给基督。他害怕他们的心被夺去、远离救赎主。他提醒他们夏娃被诱惑的情形；又提醒他们，借着同样圆滑动听的伎俩，他们的心也可能被偷走，以致被引入罪中。他提醒他们有接受另一个福音的危险，并表示担心他们已经这样行了，已经随从一个欺骗者了（2 Corinthians 11:4）。

既已对自己的用意作了这一概括的陈述，保罗现在就更详细地回答针对他的反对意见，并表明他如此夸口的理由。回答他们反对意见的陈述涉及以下几点：

（1）他认定自己不在最大的使徒以下。他认为自己拥有与其他任何人同样高等的使徒职分资格。他既那样蒙召作这工，又那样劳苦，便认为自己对使徒的职分拥有无可置疑的权利。诚然，他们曾指控他言语粗俗——这指控他不愿否认——但在远比这重要的一点上，他已经证明自己并非不配担任使徒的职分。在知识这一主要的资格上，他并没有不及之处，大概连他的反对者也愿意承认这一点（2 Corinthians 11:5-6）。

（2）他并没有因谢绝从他们那里领取报酬、无偿地传福音，就丧失了使徒职分及其尊荣的资格（2 Corinthians 11:7-9）。他们大概曾声称，这证明他自己知道他不配得使徒的尊荣。因此，他把这事的原委确切地说明了。他确实"领过"供应，但那是他亏负别的教会得来的。甚至他与他们同在的时候，他还从远方的一间教会领受供给，为的是不成为他们的重担。所以，那说他自己知道无权得使徒供养的指控，是毫无根据的。

（3）他声明，任何人也不能拦阻他这样夸口，这是他坚定的志向。他这样行，是因为他爱他们，因为他要救他们脱离那些要败坏他们之人的网罗。因此，他揭示了那些企图欺骗他们之人的真实品格。他们是撒但的差役，装作仁义的差役，正如撒但也装作光明的天使（2 Corinthians 11:10）。

（4）保罗要求再像愚妄人一样夸口一会儿的特权（2 Corinthians 11:16）。他声称：既然别人夸口，且哥林多人容让他们这样做，他也有权行同样的事。他们容忍那些人夸口；即使那些人奴役他们、侵吞他们、掳掠他们、打他们的脸，他们仍容让。因此，让他稍微夸一夸自己的所是和所作，也无非是公平（2 Corinthians 11:17-20）。

（5）于是，他对自己所受的苦难、以及自己配得他们善待的资格，作了一番详尽而极为深情的描述。凡他们所能自称的出身优势，他样样都有。他是希伯来人，是亚伯拉罕的后裔，是基督的仆人（2 Corinthians 11:21-23）。他所忍受的劳苦和危险远比他们多；为了把这摆在他们面前，他列举了自己所经过的试炼，并陈述那不断临到他身上的劳碌（2 Corinthians 11:23-30）。这些事——他的受苦、试炼和软弱——他觉得自己有权谈论；这些构成了他要求基督教会信任的远远更高的资格，胜过他的对手们所夸耀的那些禀赋。

（6）作为危险与受苦的又一实例，他提到他在大马士革的时候生命曾遭危险，是被人用筐子从城墙缒下才得以逃脱的（2 Corinthians 11:31-33）。保罗无疑有意让人从这一切得出的结论是：他拥有远远更高的使徒职分资格，远非他的对手们所肯承认的，也远非他们自己所能提出的。他承认自己软弱、多受软弱之累；他不像他们那样指望优雅雄辩的恩赐；但是，如果一种舍己劳苦的人生、一种在屡次濒临丧命的危险中仍诚实献身于真理事业的人生，能构成他是使徒的证据，那么他就有这证据。他们诉诸自己的出身、地位和作为演说家的禀赋；他们在现成到手的会众和教会中安逸舒适，坐享别人劳苦的收益，并在种种享受之中，冷静地要求传道职分的尊荣，却否认他的资格。而在试炼、危险、劳苦和贫穷之中；在鞭打、监禁和船难之中；在饥饿干渴之中；在不倦地奔走于各地之中；并在对众教会的挂虑之中——这些就是他配得他们尊重和信任的凭据；他愿意让任何愿意的人在他们之间作比较。这就是他"愚妄"的夸口；这就是他要求他们信任和敬重的资格。

但愿——希腊文作"我愿"（Ὄφελον Ophelon）。这表达恳切的愿望，但希腊文中并没有向神的呼吁。这意思用"巴不得"或"我恳切盼望"来表达会很贴切。

你们……能宽容我——就是愿你们耐心容忍我；愿你们耐心听我，容我说说自己。

一点……愚妄——即夸口之愚。这里的思想似乎是："我知道夸口通常是愚妄的，是不当纵容的。虽然它一般当被视为愚妄，但环境迫使我如此，我求你们在这事上宽容我。"也有可能，他的对手们曾指控他这样多夸耀自己是愚妄。

也宽容我——旁注作："你们确实宽容了。"但正文大概是正确的译法。这是一个恳切愿望的表达，愿他们在这事上稍微容忍他。他恳求他们宽容他，因为他是被迫如此。

我为你们……起了愤恨——这一节表达了他为什么愿意谈到自己的成就和自己所作之事的理由。那是因为他爱他们，因为他担心他们有被引诱离开福音之单纯的危险。"我起了愤恨"这说法（Ζηλῶ Zēlō）本义是：我火热地爱你们；我对你们满有温柔的眷爱。这个词在希腊人中常用来指任何一种热切的感情（源于ζέω zeō，沸腾、炽热）。确切的意思由上下文决定；见 1 Corinthians 12:31 的注释。这词可以指因担心所爱之人不忠而生的嫉妒；也可以指炽热灼热的眷爱。这里的意思大概是：保罗对他们怀有强烈的眷爱。

原是神那样的愤恨——希腊文作"以神那样的热心"（Θεοῦ ζήλῳ Theou zēlō）。就是说，以极大或极热烈的热心——这与希伯来习俗一致，即用"神"的名字来指任何显要巨大之物，如"神的山"这说法，指极高或高耸的山。提到这热切的眷爱，引出了下面的话。他的心思回到婚姻关系的温柔，以及在这关系中感情可能被疏远的可能性。因此，他借用这个比喻，提醒他们他所担心的变化。

我曾把你们许配……——这里所用的词（ἁρμόζω harmozō）本义是"使适应、使相合、使连结"，故引申为"结亲、嫁娶"。在这里，它的意思是许配给别人；这里的思想是：保罗是那使他们与救主之间形成一种类似婚姻关系之联合的器皿。这里的典故并不确定。它可以指朋友为新郎操办并促成婚事的习俗；也可以指类似拉栖代蒙人中间盛行的习俗——有人受雇来塑造少女的生活和举止，预备她们承担婚姻生活的本分。意思是清楚的：保罗声称，正是借着他的服事，他们得以与救赎主联合。在他的事奉之下，他们被带进一种与救主的关系中，类似于新妇对她丈夫所持守的关系；他对他们怀有自然从这事实生发的一切关怀，以及把他们无瑕疵地献给纯洁救赎主的愿望。教会与基督的关系常以婚姻来表示；见 Ephesians 5:23-33; Revelation 19:7; Revelation 21:9。

一个丈夫——即救赎主。

要把你们如同贞洁的童女献给基督——按照多德里奇（Doddridge）的说法，这里的典故是指希腊人的习俗："设有专职的官员，负责教育和塑造年轻女子，尤其是那些出身显贵、待嫁的女子，然后把她们献给将要作她们丈夫的人；这官员若因疏忽，容许她们在订婚与完婚之间被玷污，大咎必归到他身上。"保罗所感到的，正是这样的责任。他是如此挂虑那要构成"新妇、羔羊之妻"的教会的完全纯洁；如此挂虑一切与那教会有连属的人都能纯全地被献在天上。

我只怕——保罗刚刚把教会比作一位即将被献给救赎主为新娘的童女。这一提及似乎使他想起那第一个女人被那试探者迷惑、引入歧途的事实，以及在他如此渴望保守纯洁的教会身上，同样的事也可能发生。他惧怕的根据是：

(1) 撒但曾诱骗了第一个女人，借此表明最圣洁的人也有被试探引入歧途的危险；

(2) 有特别的努力正在进行，要诱使他们离开真道。他有理由认为，假教师的说服术、哲学的力量、并世界的迷人而败坏的影响，都可能被用来诱使他们离开对基督单纯的爱慕。

只怕有什么方法——即“惟恐以某种方式”（μήπως mēpōs）。这里隐含的意思是：必有许多手段被使用，必有一切伎俩被尝试；而且，若不常常警戒，这些伎俩也许会以他们几乎料想不到的某种方式得逞。

就像蛇诱惑了夏娃一样——见Genesis 3:1-11。这里“蛇”一词无疑指撒但，就是夏娃受骗所借助的媒介；见John 8:44；1 John 3:8；Revelation 12:9；Revelation 20:2。保罗并不是说他们有以同样方式败坏的危险，而是说会有类似的努力来引诱他们。撒但使他的试探迎合受试探者的性格与境况。他随时代变化，以最能达成其目的的方式应用它们。因此，人人都当警戒。没有人知道他会以何种方式接近自己，但人人都可以知道，他必以某种方式接近。

借着它的诡诈——见Genesis 3:1。即借着它的狡猾、手段、诡计（ἐν τῇ πανουργίᾳ en tē panourgia）。这词暗示使用了精明、狡诈、机巧。试探者总是使用狡诈和手段来达成他的目的。撒但达成其目的的确切方式并未确知。那狡诈也许在于采取一种迷人的形态——一种摄人的态度——一种足以蛊惑人心的方式；也许在于这样的想法：吃禁果既使蛇得了超越一切动物的理性和言语能力，它也可以期望在夏娃身上产生类似的改变。无论如何，其中都有虚假的托辞和表象；保罗担心假教师也会用这些来引诱、迷惑他们；见2 Corinthians 11:13-14的注释。

你们的心或偏于邪——即你们的思想或被歪曲，你们的心或被疏远。当情感偏离了正当的对象，当魂里充满了不圣洁的计划、意图和欲望时，心就败坏了。

失去那向基督所存纯一清洁的心——

(1) 指离开对他单纯而专一的奉献——离开对他纯洁无杂的爱慕。所惧怕的是：他们的情感会固定在别的对象上，他们向他奉献的单一与纯一会被破坏。

(2) 指离开他纯正的教义。因着哲学的混杂、因着世界的意见，他们的心思有转离那紧紧抓住基督所教导之单纯真理的危险。

(3) 指离开那心灵与思想的纯一、那孩子般的坦白与受教、那与一切狡诈、不诚实、欺骗无分的自由——这些正是救赎主极其显著的特征。基督只有一个目标；他毫无狡诈；他全然诚实；从不使用任何不正当的手段；从不倚靠虚假的表象；从不欺骗。他的跟随者也当同样无伪、无诈。他们在推进自己的目的时，不该有丝毫的伎俩、圈套、机巧；在他们所说的一切中，只该有诚实和真理。保罗担心他们会失去这品性与态度上美好的纯一与天真，担心他们会不知不觉地采纳那在世上盛行的纯乎机巧、权谋、权宜、诱惑之术的准则——这在精明狡黠的希腊人当中是迫在眉睫的危险，却又不限于任何时代、任何地方。基督徒应当比孩童更无诈，当像救赎主自己那样纯洁，远离圈套、机巧与狡诈。

(4) 指离开主耶稣所称赞并要求的敬拜的纯一。救赎主要设立的敬拜是单纯、不炫夸、纯洁的——与异教敬拜的华丽与腐化、甚至与犹太圣殿事奉的壮观荣耀形成强烈对比。他有意使它适合于各族各地，是各类人都能献上的——一种纯洁的敬拜，首先要求心中的崇敬，然后要求最能表明心中崇敬的单纯外在表达。这是何等容易败坏啊！对于那些惯于圣殿事奉之庄严的人——他们必以为弥赛亚的宗教不会比那为预表他来临而设的宗教更不华丽——要试图以华丽败坏这敬拜的试探何等大；对于那些惯于异教敬拜之辉煌仪式的人——他们必以为真宗教不该比假宗教更少花费、更不辉煌——试探又何等大。既然那么多的花费已挥霍在假宗教上，以为真宗教至少也当有同等的耗费，这是何等自然。于是，教会历史有相当长的一部分，几乎不过是救赎主所设立之单纯敬拜如何以各种形式败坏的记录，直到异教仪式中一切华丽的、犹太礼仪中一切辉煌的，都被引进来作为基督教敬拜的一部分。

(5) 指离开衣着与生活方式的纯一。救赎主的衣着是简朴的。他的生活方式是简朴的。他的要求是衣着与生活方式当大为单纯朴实；见1 Peter 3:3-6；1 Timothy 2:9-10。然而，无论何时，人多么容易偏离这一点！在历世历代，这对基督的教会是何等难以摆脱的罪！凡背负基督徒之名的人都当遵守那在基督里的纯一，这又需要何等的用心！

假如有人来……——本节要确定真正的含义很不容易，解经家们大感困惑、意见分歧，尤其是末句“你们容让他也就罢了”的真义。很难断定保罗是带着讽刺还是认真地说话；随着对主旨的不同理解，会出现不同的解释。若以为他是认真说的，意思就是：“若那假教师能举荐一位比我更好的救主，或一位更能使人成圣、拯救人的灵，那么你们接待他、容忍他的道理，就情有可原。”若是前者（讽刺），意思就是：“你们容忍我不容易；但若有人来到你们中间，传一个假的救主、假的灵、假的道理，你们倒毫无困难地容忍他。”

还有人提出另一种解释，即假设本节末尾应补上“我”而不是“他”，那么意思就是：“若你们这样欣然接待一个传别样福音的人——一个蒙神差遣的证据远不如我充分的人——若你们显出这种乐意附和任何带给你们之教导的倾向，那么你们至少也可以容忍我。”在这许多见解中，实难断定真义。然而在我看来，保罗大概是认真说的，我们的译本所表达的乃是真义。主要的观念无疑是指，保罗感到他们有被败坏的危险。若那些人能带来更好的福音、更完全的体系，传扬一位更完全的救主，就不会有这样的变故。但那是指望不到的，也是办不到的。

所以，若那些人传别的救主或别的福音，若他们偏离了他所教导他们的真理，那必然是每况愈下。不可能有别的结果。他所传的救主是完全的，能拯救人；他所传的灵是完全的，能使人成圣；他所传的福音是完全的，没有指望能再改进。任何改变都必然变坏；假教师既偏离了他的教训，就大有理由担心他们的心思会败坏那在基督里的纯一。因此，主要的观念是：他所传的福音已完全无以复加，任何改变都是变坏。别人带来的道理，没有一样能因更好而值得推荐。“那来的”一语，无疑是指哥林多的假教师。

另传一个耶稣——就是传一位更配得你们的爱、更能拯救人的。若那来到你们中间、要求你们敬爱的人，能指出另一位更配得你们信赖的基督，我就承认你们接待他是好的。这里暗示这是不可能的。主耶稣在他的位格与工作上都是完全的。没有赐下比他更优越的救主；除他以外，也无别人是必需的。

不是我们所传过的——他们若能，就让他们指明有哪一位救主是我们没有传过的。我们已提出了我们蒙神差遣的一切凭据；在传扬救主之事上，他们所能提出的对你们信任的要求，我们早已提出了。他们尽管有种种矜夸，却没有一位我们未曾使你们认识的救主可传给你们。所以在这一方面，他们没有任何我们所没有的权益。

或者你们另受一个灵……——若他们能向你们传另一位使人成圣、施行安慰的灵；或若你们在他们的传道事奉之下，在行神迹、说方言的恩赐、更新罪人、安慰你们的心等方面，得着了圣灵能力更高的凭据。这里的意思是：保罗所传的，正是他们所传的那位圣灵的存在与作为；他的传道同样伴随着显著的圣灵同在与能力之凭据；从伴随他劳苦的那种影响，他拥有他们所能拥有的一切蒙神差遣的凭据。他们无法启示一位更能使人成圣、拯救人的灵；没有一位灵比他们在保罗传道之下所领受的圣灵更有能力。所以他们没有理由从所领受的纯正道理中被“败坏”或受引诱去跟随别人。

或者另得一个福音……——指一个更配得你们接受的福音——更自由、更全备、应许更丰富；或启示更好的救恩计划，或更满有安慰与平安的。

你们容让他也就罢了——旁注作“容让我”。“他”字希腊文中没有，但大概应当补上。意思是：那样你们的行为才有些可推诿的，才有理由欢迎这样的教师。但若这是办不到的；若他们不能传比我更好、更不同的福音与救主，那就无可推诿，你们没有理由跟随这样的教师，而离弃在信仰上最早引领你们的人。——在确知能得着更好的之前，让我们决不丢弃所已有的福音。在有人能提供更好、更清楚的道理之前，让我们坚守新约的纯正教义。在确知有更好的规条之前，让我们在意见和行为上，在我们的计划、敬拜方式、衣着、娱乐、事务和交际上，都遵从基督的规条。人在未有证据表明可能会更好之前就作任何改变，都是愚昧的；而是否曾有人因丢弃圣经的纯正教义、采纳哲学的空论，而使自己或家庭变得更好——因丢弃圣经对救主作为成了肉身之神的观点、采纳把他描绘成不过一人的观点而变得更好——因丢弃基督关于生活方式、衣着、言语行为之简明规条、采纳单凭轻浮世界之时尚与习俗所推荐的而变得更好——这还有待证明。

但我想……——我想，我蒙神差遣的证据，与最杰出的使徒同样充分。在我所行的神迹上，在我劳苦的丰盛上，在我的成功上，我想我不落后于他们任何一人。若这样，我就当被视为使徒、被当作使徒对待；若这样，假教师就不该被容许在你们的心中取代我，或引诱你们离开我所教导的教义。关于保罗在蒙神差遣的正当凭据上与他人同等的证据，见 2 Corinthians 11:21-30 的注释。

我的言语虽然粗俗——见 2 Corinthians 10:10 的注释。这里译作“粗俗”的词（ἰδιώτης idiōtēs）本指与居公职者相对的平民；继而指与地位较高或有学问者相对的平庶、不识字或未受教育的人；见 Acts 4:13 的注释；1 Corinthians 14:16 的注释。意思是：我的言语是平常无学之人的言语。这无疑是仇敌加给他的指控，他也可能有意承认这指控部分属实。

我的知识却不粗俗——我不承认对自己所传的宗教无知。我宣称自己熟悉基督教的教义。看来他们并没有指控他无知。若问承认自己言语粗俗，与圣灵赐他说方言恩赐的事实如何相合，我们可以说：保罗无疑是在本乡（基利家的大数）学会说希腊语的，他在那里学的希腊语大概是一种走了样的本地希腊语。他后来继续说的，大概就是这种希腊语；因为没有理由认为圣灵会帮助他说他早年学会的语言过于帮助他说希伯来语。圣灵恩赐的赐下，是要使使徒们能说他们从未学过的语言，而不是要完善他们原本已通晓的语言。因此，保罗把他从未学过的某些语言，说得比他年轻时学会说的那些更流利、更纯熟，这可能属实。见多德里奇在该处引用的康布雷大主教（Archbishop of Cambray）的评语。还可以说，保罗在这方面的说话风格，从他的著作可以估知一二。精通希腊语的批评家们指出：保罗的著作虽大有思想与文辞的力量，虽然他选用或铸造极富表达力的词，却处处缺乏阿提卡式的典雅风度，缺乏那使希腊人听来如此愉悦的流畅与优美。

在凡事上……显明出来……——你们已经知道关于我的一切。我对你们毫无隐瞒，你们有充分的机会可以彻底认识我。意思是：“这事我不必多说。我的言语或知识都不必再谈。这一切你们都十分熟悉。”

我犯了罪吗——就是我作了错事吗。希腊文作“我犯了一个罪”。这里从前一节起略有突兀的转折；衔接不很明显。也许是这样：“我承认自己在说话的方式上逊色。但这并不妨碍我充分明白自己所传的教义，也不妨碍我已提出众多证据，证明自己是蒙召担任使徒职分的。那么，被冒犯的根据何在？我在哪一点上错了？我在哪里显出自己不配作使徒？是在这件事上吗——我不愿坚持受供养的权利，白白地传了福音？”无疑，他们以此作为反对他的理由，作为他自知无权要求使徒职分的证据；见 1Co. 9:3-18 的注释。保罗在此回应这指控；他答复的大意是：他确实受了供养，只是那供养来自别人——是因为哥林多人疏于供应，别人才供应了他。

自居卑微——指亲手劳作；甘愿受穷；不去坚持受供养的合理权利。

叫你们高升——指在属灵的福分与安慰中高升。我这样作，是因为能借此在你们中间更好地促进信仰。这样我可以避免贪求财富的指控，可以堵住反对者的口，可以更容易亲近你们。我寻求你们的福祉，并在其中甘受重大的舍己和诸般艰辛——这如今竟要被认真地当作过错提出来吗？见 1 Corinthians 9:18 及以下的注释。

我亏负了别的教会——指马其顿和别处供应他需用的众教会。他大概特别指腓立比教会（见 Philippians 4:15-16），那教会为供养他所作的，似乎几乎多于任何别的教会。保罗在此用“亏负”一词，并不是说他以暴力或不法的方式从他们取得什么，或取得他们所不愿给的。这词（ἐσύλησα esulēsa）本义是“我掳掠了、抢夺了、劫取了”；但保罗这里的意思是：他仿佛抢了他们，因为他没有对他们所给的作出相当的回报。他在为别的百姓劳苦时，他们供养了他。劫掠一国的征服者，对他所取的并不给予补偿。只有在这个意义上，保罗才能说他“亏负”了腓立比教会。他的一般原则是“工人得工价是应当的”，人当从自己为之劳苦的百姓受供养（见 1 Corinthians 9:7-14）；但这事例中他没有遵守这规则。

向他们取了工价——即从他们受了供养。他们承担了我的费用。

来给你们效力——使我在你们中间劳苦时，不被人以为想谋你们的财物；也使我无须被迫亲手劳作，以致妨碍我否则所能作的传福音的工作。别处教会的供应，使他的时间在很大程度上不必为谋生计而离开传道之工。

我与你们同在的时候——指我在哥林多劳苦建立教会的时候。

并没有累着你们一个人——我没有成为任何人的重担；更字面地说，“我没有像死沉的重量压在你们身上”。这里所用的词（κατενάρκησα katenarkēsa）在新约别处没有出现，字义是“变得麻木而损及某人”，继而有成为重担之意。据耶柔米（Jerome）说，这里的用法是保罗的基利家语风。其观念是：他没有过那种损人利己、怠惰不活动的生活。他没有在无所事事时期望他们的供养；也没有要求任何在某种意义上会成为他们重担的供养。他是借亲手劳作 Acts 18:3，并借从外地所得的援助得供养，而没有从哥林多人取用分文。

我凡事谨守……——我在各方面都谨慎持守，不作教会的重担。保罗毫无在无所事事时靠别人花费而活的念头。大体上，他不接受任何自己未付出相当回报的东西；这对传道人和一切人都是公正的原则；见 2 Corinthians 12:13。

既有基督的诚实在我里面——即我如同在基督面前一样，郑重地声明这事。作为一个基督徒，作为一个感到必须宣告真理、必须向基督交账的人。这是一种郑重的断言形式，等同于起誓；见 Romans 9:1 的注释；比较 1 Timothy 2:7。

无人能阻挡我这自夸……——旁注作“这自夸在我里面必不被阻挡”；见 1 Corinthians 9:15 的注释。这里的意思是：保罗郑重定意，这事要继续如此。他未曾累着任何人，他也决意永不累着任何人。与其累着别人，他宁可亲手劳苦做工，并且打算继续如此。全亚该亚没有任何人能再有理由说，他是个闲懒的人、什么都不作却受教会的供养。绝不累着任何人，这是他一生坚定不移的志向。这是何等高贵的决心！他人生的准则是何等坚定！这又是何等宽宏的舍己、何等高尚志向的榜样！每一个人，无论是不是传道人，都当立下类似的决心。他应当决意：凡自己未曾付出相当的回报，就一无所受；只要健康尚在，就决不作朋友或神教会的重担。即使患病，他仍可以感到自己并不是别人的累赘。他若温柔而知恩，不制造不必要的操劳，尤其若作出忍耐与敬虔的榜样，并为自己的恩人寻求神的赐福，他就是给了他们通常看为绰绰有余的回报。没有人必须成为朋友的累赘；人人都当靠着神的恩典决意永不如此。此处的抄本之间颇有出入（见 Mill 论本处），但就大体意义而言，并无可疑之处。任何事物都不当拦阻这自夸；任何事物都不当夺去他说“我未曾累着你们”的特权。

在亚该亚一带地方——亚该亚是以哥林多为首府的那部分希腊；见 Acts 18:12 的注释。

为什么呢……——这不是因为我不爱你们；不是因为骄傲，也不是因为我不愿像从别人那样甘愿从你们接受帮助；也不是因为我向你们负义务比向别人更不甘愿。我对你们怀有深厚而温柔的眷爱；我这样行，乃是因为这样最能促进福音、推进救赎主的国。也许有人以为，他不肯从他们接受帮助，是对他们有所保留、或缺少感情的某种证据，并且这一点可能被用来攻击他。他郑重否认这一点。

我现在所作的——我一直循行的生活方式，我仍要继续。就是说，我要像素来所作的那样，不求供应地继续传道。必要时，我要亲手劳苦；我要传道，而不严格索求我本可享有的权利。

为要断绝机会——叫他们没有机会指控我想发财、诽谤我。保罗的意思是：连指控他的看似有理的借口，也不给他们留；叫没有人能说，他传道只是为了雇价。

那些寻机会的人——无疑，他的仇敌急切寻找指控他的机会，非常想要某个看似有理的理由，好以那足以毁损他名誉的事控告他。这话也可以指：他们想从保罗的榜样中取得机会，为自己所行的辩白；他们从哥林多教会收取大量的酬金，并希望能说自己是循着他的榜样。

使他们在所夸的事上——大概意思是：他们夸口说，他们白白地传福音，不为自己的劳碌收取什么。然而在他们这样作的时候，他们很可能接受哥林多人的馈赠，并借各种名目设法从他们得到丰厚的供养，也许远超过合理的报酬。自称白白传福音的人，通常会想出种种办法，从百姓那里取得比领取固定薪酬之人更多的东西。借着相当随意地仰赖人的款待，借着接受丰厚的馈赠，借着不断宣扬自己的舍己与贫穷，他们通常从百姓身上渔取大宗的钱财。再没有人比某些修会更热衷于称颂贫穷、宣扬自己的舍己了——而那时几乎可以说，欧洲最富有的产业正落进他们手中。无论如何，保罗的意思是：这些人不可从他的行为中得到任何可乘之机。他知道自己有什么权利（1 Corinthians 9），但他没有坚持这权利。他没有从哥林多教会接受什么，也决意不接受什么。他曾诚诚实实地白白向他们传福音，也决意继续如此（1 Corinthians 9:18）。因此，他们不可从他的行为得到机会，既不能指控他为金钱传道，也不能在假装分文不取、实则从百姓身上获取大宗金钱时，躲在他的榜样之下。

也不过与我们一样——叫他们被迫诚实地走我所走的路，并被人发现，他们实际上就是他们所假扮的那样。其意思是：“我要这样行，以致他们若跟随我的榜样、或援引我的权柄，就必被发现是过着诚实的生活；他们若在这事上夸口，就必严格照着真理夸口。只要我的榜样能防止，他们所作的事中就不当有诡诈，不当有暗昧或欺骗。”

那等人是假使徒——他们对使徒的职分没有任何权利。他们是欺哄人的。他们假装是使徒，却没有救赎主所赐的神圣委任。保罗至此论证此事，尚未明确称他们为欺哄者。但在这里他说：凡是如此行事、企图欺哄百姓、带来了别的福音的人——无论他们有什么托辞（他并不想否认其中有颇多似是之处）——实在是骗子、是基督的仇敌。从 2 Corinthians 11:22 可以在情理上确定，这些人是犹太人；但他们为何从事传道的工作、为何往哥林多去，则无法确定。

诡诈的工人——即骗子；用种种手段欺哄别人的人。他们狡猾、欺诈、伪善。他们大概是一些看见新宗教可资大利的人；看见它对百姓所有的能力，并看见新归信者倾向于把信任寄托在教师身上的人；也许是曾见基督信仰的门徒把全部财产交在使徒手中、或曾听说他们这样行的人（比较 Acts 4:34-35），并以为只要假装也是使徒，就可以分享这种信任、利用这种把财产托付给属灵导师的倾向。要成功，就必须尽可能破坏真使徒的影响力，在百姓的信任中夺取他们的位置。因此他们是“诡诈的（δόλιοι dolioi）工人”，满诡计、满狡诈，满欺哄人的似是之术。

装作基督使徒的模样……——即假装是使徒。他们既伪善又欺诈，却假装是基督所差。这是对伪善的直接指控。他们明知自己是欺哄人的，却仍担起神儿子的使徒这崇高的名分。

这也不足为怪——这并不奇怪（2 Corinthians 11:15）。撒但自己既能装作光明的天使，那些在他手下服务的人也像他，就不当看作希奇。

因为连撒但也装作光明的天使……——就是说，那堕落的天使、那恶毒而邪恶的、那众恶之君，竟取了圣洁天使的外貌。保罗以这一点为无可争辩、众所公认的真理，不加证明，也不援引具体实例。大概他心里想到的，是撒但为欺哄而披上虚假骗人外貌的种种事例，或他装出极大圣洁、敬重神权柄模样的事例。这样的事例出现在对我们始祖的试探中（Genesis 3:1-6），并出现在对救主的试探中（Matthew 4）。“光明的天使”一语，指纯洁圣洁的天使；光乃是纯洁与圣洁的表号。住在天上的众天使都是这样的；这里的意思是：撒但取了一种外表，使自己看起来正是这样的一位天使。在此当学：

（1）他的能力。他能随意取他所喜悦的外貌。他能掩饰，显得极其敬虔。他既是众恶之君，也是两面之君；能随意装扮任何性格，乃是邪恶权能的极致。

（2）他的手段。他在欺哄的伎俩上久经练达。六千年来，他一直演练迷惑人的技术；在他身上，这技术已臻完全。

（3）我们不可以为凡看似敬虔的都是敬虔。有些最貌似敬虔的外表，正是撒但和他的差役所装扮的。从未有人比撒但试探救主时，装出对神权柄更深的尊重。众恶之君既能装作光明的天使，那么心最黑的人显得是极杰出敬虔之人，我们就不必惊讶。

（4）我们应当警惕。不可只因建议看似出自敬虔之人、或看似出于对神旨意的尊重，就听从它们。我们可以始终确信：我们若受试探，必是借着某个大有德性与宗教外貌的人。

（5）我们不要期望撒但向人显出他实际那样坏的样子。他从不公开显出自己是纯然邪恶的灵、品性黑暗可憎、满邪恶满仇恨；若这样，他就自己打败自己了。恶人之所以不信有撒但这样一位存有，正是这缘故。他们虽不断在他影响之下、“被他所任意掳去”，却既看不见他、也看不见牵引他们的锁链，也不愿信其一或其二的存在。

也不算希奇……——不当看作希奇。即使品性最卑劣最黑的人披上极大圣洁的外貌、甚至以传义道著称的传道人身分崭露头角，你们也不必惊讶。

他们的结局……——指他们最终的命运。他们在永恒里的判决，必不照他们漂亮的表白与似真的托辞，因为他们骗不了神；必照他们真实的品格与行为。他们的工作是欺哄之工，他们也必照此受审。到审判之日，一切骗子都要揭去面具，一切伪善者与欺哄者都要显出本色——那时将有何等的揭发！而竟有这样一日，要按真貌显露一切存有、并从宇宙中永远除去欺诈与迷惑，这是何等可羡慕的事！

我再说——我再重复一遍。这是指他在 2 Corinthians 11:1 所说的话。其意思是：“关于我自己，我已说了许多看似愚妄的话。我承认，一般而论，这样夸自己乃是愚妄。但处境迫使我如此。所以我求你们看看那些处境，不要因我这样作就看我是愚妄人。”

纵然如此——即你们若不这样想；若我不能从你们得到这个——不看我是行事谨慎而有智慧。你们若要看我是愚妄的，我仍不得不为表白自己而说这些话。

也要把我当作愚妄人接纳——旁注作“容让”；见 2 Corinthians 11:1。请像容让别人那样容让我。请想想我是受了多大的激动才这样作；想想这对我的名分何等必要；不要因为我不得不说自己身上那些通常看为愚妄自夸的话，就厌弃轻看我。

叫我可以略略自夸——别人这样作而不受责备，请也容我这样作；见 2 Corinthians 11:18-19。“略略”二字里带着一点讥讽。其意思是：“别人被容许大大夸口；无疑，我也总可以被容许，为我所作过的事略略夸一点口。”

我说的话——即为称赞我自己而说的话。

不是奉主命说的——见 1 Corinthians 7:12 的注释。这话可以指：我不是受默示、或自称奉主的默示说这话；或更可能指：我不是效法主耶稣的榜样、或严格照他门徒所当作的说这话。他极其谦卑，从不自炫自夸。保罗大概是要说：”我并不自称在此事上完全跟从他。我承认，在这方面这是偏离了他纯洁的榜样。但处境迫使我如此；尽管我宁可换一种论调、也深知自夸大体上是愚妄，但对我使徒职分与权柄的顾念，催我走这条路。”布龙菲尔德（Bloomfield）以为使徒不是在严肃地说，而是暗指他们对自己这些话的看法：”也罢；你们若认为我所说的话，不是我自称的那样照着主、为他宗教的目的而说，倒像是在愚妄中、在自夸的自信中说的，那么也请容我这样作，因为你们容许别人这样作。”本段真义属哪一种，不易断定；我看两者都没有决定性的反证。但在我看来，前者最合全段的宗旨。保罗承认他所说的与主耶稣的精神不完全相符；而他这样承认，大概也是要婉转暗示：他们一切的夸口，都大大偏离了那精神。

乃是像愚妄人——即在愚妄之中。自夸大体上是愚妄的，这是必须承认的；我也承认，我的话免不了受这普遍的指责。

放胆自夸——即在放胆的自夸中。我是放胆说的；我也承认，这是在自夸的精神里说的。

既有好些人凭着血气自夸——指哥林多的假教师。他们夸自己的出身、地位、天生的恩赐、口才等；见 2 Corinthians 11:22；比较 Philippians 3:3-4。

我也要自夸了——我也要夸我的恩赐；这些恩赐虽略不相同，大体上也属乎”血气”；见 2 Corinthians 11:23 及以下。他属”血气”的恩赐、或说他可夸的属血气之处，不那么多在于出身与地位——虽然在这些方面他也不亚于他们——而在于血气所忍受过的：鞭打与监禁、饥饿与危险。这是对整个题目的一个极其细腻而巧妙的转折。

你们既是精明人，就能甘心忍耐愚妄人——你们容忍、忍受那些实在是愚妄的人。布龙菲尔德（Bloomfield）博士说，这大概是使徒保罗所写过的最辛辣的一句话。其意思是：”你们自称奇智无比。然而你们这些如此智慧的民，竟甘心容忍那些在自夸上愚妄的人、那些宣扬自己功德成就的人。那么，也请容我进来占我的一份，也夸口一番，借此得你们的恩宠。”这话也可以指：”你们智慧高深，容易看出谁是愚妄人；你们在这事上大有辨别力，已经查出我是愚妄人，也查出别的自夸者是愚妄人。然而你们明知如此，还耐心忍受这样的愚妄人，把他们纳入你们的恩宠与友谊；那么我也可以列在其余愚妄人中间，同享你们的恩宠。”他们容忍了那些夸耀自己恩赐的假使徒，却还自诩智慧与辨别力出众。

你们都能忍耐他……——你们虽自称如此智慧，却忍耐那些以各样方式欺哄你们、不断诈骗你们的人；那么你们也可以稍为忍耐我——我并没有那样的意图。认真地说：你们既能忍耐那些意在以种种方式迷惑欺哄你们的自夸者，也就必能忍耐一个并无此意、只怀着行善之诚目的到你们这里来的人。

假若有人强你们作奴仆——（καταδουλοῖ katadouloi）。若有人，或若有谁（εἴ τις ei tis）”使你们为奴”、把你们贬入奴役。这里的想法无疑是指：假教师们在他们良心之上建立主宰，毁了他们意见的自由，使他们服自己的意志。他们真的夺去了他们的基督徒自由，如同他们成了奴隶一般。这是以何种方式作成的，不得而知。也许他们把仪式与形式加给他们、命令人花费而不便的礼节、并只凭己意要求艰苦的服事。假的宗教总是制造奴隶；唯有真基督教留下完全的自由。一切异教徒是其祭司的奴隶；一切狂热者是某个狂热领袖的奴隶；一切接受错谬的人是那些自称其引导者之人的奴隶。罗马教徒处处是神父的奴隶；那里的专制，不亚于任何奴役之境。

或侵吞你们——这是极尽讥讽的。其意思是：”你们虽如此智慧，事实上却容忍欺哄你们的人——任凭他们吃尽你们、耗尽你们所有，也在所不计。他们借勒索的要求要耗尽你们的一切——或如俗语所说，把你们连家带业吃光。”这一切他们都耐心受了，并把他们所要的都白白给了。假教师总是贪得无厌：他们求的是所服事之人的财产，不是灵魂。他们不以养生为足，志在尽取；他们的计划，就是为从所服事的人身上尽量多得而设。

或掳掠你们——即他取去并攫夺你们的财物；他来随意拿取、当作自己的带走。

或侮慢你们——即他自立为掌权的、要求人服从。无论他的要求何等倨傲，你们都甘愿忍耐；那么，你们也必能忍耐我对你们顺服与信任所提的极温和的要求。

或打你们的脸——这里译作”打”的词（δέρω derō）本意是”剥皮、去皮”；在新约中意为”打、鞭打”——特别是打到”去皮”的地步（Matthew 21:35; Mark 12:3, Mark 12:5）。这里的意思是：若有人以凌辱与轻慢待你们——因为再没有比打人脸更高的凌辱表达了（Matthew 26:67）。并不是说这事在哥林多人中照字面发生过；而是说，假教师们待他们，实在缺少尊重，如同打他们的脸一般。这是以何种方式作成的，不得而知；大概是借着他们盛气凌人的态度、并他们对哥林多基督徒的意见与感受所显的极少尊重。保罗说：他们既能这样忍耐，也就必能容他在自我举荐中说几句关于自己的话。

我说这话是羞辱自己——我说的是羞辱。罗森米勒（Rosenmuller）说，这是指”你们的羞辱；或如另一些人乐于说的，指假使徒的羞辱”。多德里奇（Doddridge）把它看作问句：”我说这话是带着贬抑吗？出于嫉妒的意愿，要贬低我的上司、把他们拉到与我相同的水平吗？”但在我看来，保罗是指他自己方才承认的事——他在 2 Corinthians 11:6 所显的言语粗俗、并他没有坚持使徒有权得的供养——总之，是他们看为羞辱可耻的那些事。他的意思在我看来是：”我一直像软弱的人那样说到羞辱——仿佛我甘愿承认人加给我的一切羞辱非难都是真的：什么我缺少担任这职分的资格、缺少才干、缺少崇高的地位、尊贵的出身等。我没有坚执自己的权利，倒一直在论证，仿佛这一切都真——仿佛凡出身可夸、地位崇高的都属他们，凡卑贱不配的都归我。其实并非如此。他们所有的，我都有；他们所能夸的，我更能卓越地夸。出身的好处在我；我还能述说使徒职分中的劳碌、试炼并受苦，远非他们所能及。”于是保罗进而充分陈述他出身的好处并他为救赎主之工的劳苦。

好像我们从前是软弱的——仿佛我没有可坚执的权利；仿佛我没有正当可夸的理由，只能承受这羞辱。

然而——（δέ de）但是。其意思是：若有人想夸口，我也奉陪；我也能述说与他们同样有权得人信任的事。他们若要在使徒职分资格的比较上较个高下，我也愿与他们相比。

人在何事上——（ἐν ᾧ en hō）在何事上。无论他们有什么可夸，我都预备显明自己不亚于他们。无论关乎出身、地位、教育、劳碌，他们都会发现我不避这比较。

勇敢——（τις τολμᾷ tis tolmā）凡敢夸口的；凡胆大的。

（我说句愚妄话，）——请记住，我现在是像愚妄人说话。我被指控这种愚妄；此刻请记住这一点，不要忘记：如今说话的不过是个愚妄人。请想想：我没有公众信任的资格、没有使徒职分的一切名衔、惯于虚饰炫耀、夸不属于自己之物——想到这一切，再容我讲我的经历。整段话讽刺至极。其意思是：”一个只有我这些资格的人夸口，固然全是胡说愚妄；但他们那些拥有高得多之使徒资格的人夸口，可就大有智慧了。”

我也勇敢——我能站在他们自己的立场上，述说不亚于他们的资格。

Are they Hebrews? - This proves that the persons who had made the difficulty in Corinth were those who were of Hebrew extraction though it may be that they had been born in Greece and had been educated in the Grecian philosophy and art of rhetoric. It is also clear that they prided themselves on being Jews - on having a connection with the people and land from whence the religion which the Corinthian church now professed had emanated. Indications are apparent everywhere in the New Testament of the superiority which the Jewish converts to Christianity claimed over those converted from among the pagan. Their boast would probably be that they were the descendants of the patriarchs; that the land of the prophets was theirs; that they spake the language in which the oracles of God were given; that the true religion had proceeded from them, etc.

So am I-- I have as high claims as any of them to distinction on this head. Paul had all their advantages of birth. He was an Israelite; of rite honored tribe of Benjamin; a Pharisee, circumcised at the usual time Philippians 3:5, and educated in the best manner at the feet of one of their most eminent teachers; Acts 22:3.

Are they Israelites? - Another name, signifying substantially the same thing. The only difference is, that the word "Hebrew" signified properly one who was from beyond (צברי ‛Ibriy from צבר 'aabar, to pass, to pass over - hence, applied to Abraham, because he had come from a foreign land; and the word denoted properly a foreigner - a man from the land or country beyond, צבר 'aabar the Euphrates. The name Israelite denoted properly one descended from Israel or Jacob, and the difference between them was, that the name Israelite, being a patronymic derived from one of the founders of their nation, was in use among themselves; the name Hebrew was applied by the Canaanite to them as having come from beyond the river, and was the current name among foreign tribes and nations. See Gesenius' Lexicon on the word צברי ‛Ibriy Hebrew. Paul in the passage before us means to say that he had as good a claim to the honor of being a native born descendant of Israel as could be urged by any of them.

Are they the seed of Abraham? - Do they boast that they are descended from Abraham? This with all the Jews was regarded as a distinguished honor (see Matthew 3:9; John 8:39), and no doubt the false teachers in Corinth boasted of it as eminently qualifying them to engage in the work of the ministry.

So am I-- Paul had the same qualification. He was a Jew also by birth. He was of the tribe of Benjamin; Philippians 3:5.

Are they ministers of Christ? - Though Jews by birth yet they claimed to be the ministers of the Messiah.

I speak as a fool - As if he had said, "Bear in mind, in what I am now about to say, that he who speaks is accused of being a fool in boasting. Let it not be deemed improper that I should act in this character, and since you regard me as such, let me speak like a fool." His frequent reminding them of this charge was eminently suited to humble them that they had ever made it, especially when they were reminded by an enumeration of his trials, of the character of the man against whom the charge was brought.

I am more - Paul was not disposed to deny that they were true ministers of Christ. But he had higher claims to the office than they had. He had been called to it in a more remarkable manner, and he had shown by his labors and trials that he had more of the true spirit of a minister of the Lord Jesus than they had. He therefore goes into detail to show what he had endured in endeavoring to diffuse the knowledge of the Saviour; trials which the had borne probably while they had been dwelling in comparative ease, and in a comfortable manner, free from suffering and persecution.

In labors more abundant - In the kind of labor necessary in propagating the gospel. Probably he had now been engaged in the work a much longer time than they had, and had been far more indefatigable in it.

In stripes - In receiving stripes; that is, I have been more frequently scourged; 2 Corinthians 11:24. This was a proof of his being a minister of Christ, because eminent devotedness to him at that time, of necessity subjected a man to frequent scourging. The ministry is one of the very few places, perhaps it stands alone in this, where it is proof of special qualification for office that a man has been treated with all manner of contumely, and has even been often publicly whipped. What other office admits such a qualification as this?

Above measure - Exceedingly; far exceeding them. He had received far more than they had, and he judged, therefore, that this was one evidence that he had been called to the ministry.

In prisons more frequent - In the Book of Acts , Luke mentions only one imprisonment of Paul before the time when this Epistle was written. That was at Philippi with Silas, Acts 16:23 ff. But we are to remember that many things were omitted by Luke. He does not profess to give an account of all that happened to Paul; and an omission is not a contradiction. For anything that Luke says, Paul may have been imprisoned often. He mentions his having been in prison once; he does not deny that he had been in prison many times besides; see on Acts 16:24.

In deaths oft - This is, exposed to death; or suffering pain equal to death; see on 2 Corinthians 1:9. No one familiar with the history of Paul can doubt that he was often in danger of death.

Of the Jews ... - On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases:

(1) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trials referred to here than are specified there.

(2) this proves that this Epistle was not framed from the history, but that they are written independently of one another - Paley.

(3) yet they are not inconsistent one with the other. For there is no article in the enumeration here which is contradicted by the history, and the history, though silent with respect to many of these transactions, has left space enough to suppose that they may have occurred.

(a) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beatings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars.

(b) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the Epistle synchronizes with the beginning of Acts 20. The part, therefore, which precedes the twentieth chapter is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in 1 Corinthians 16:10; see the note on that place. From that time Luke attended Paul in his travels. From that period to the time when this Epistle was written occupies but four chapters of the history, and it is here if anywhere that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he had joined him, it is not to be wondered at that many things may have been omitted of his previous life.

(c) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced 16 years, and is comprised in a few chapters. Yet in that time Paul was constantly traveling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus, and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, etc. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul; see Paley's Horse Paulinae on 2 Corinthians, No. 9:

(d) I may add, that from the account which follows the time when Luke joined him at Troas (from Acts 16:10), it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, etc., as are here specified, and it is altogether probable that he had been called to suffer them before. When Paul says "of the Jews," etc., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but 39 blows. The Gentiles were not limited by law in the number which they inflicted.

Five times - This was doubtless in their synagogues and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke in the Acts , yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues Acts 9:20; Acts 13:5, Acts 13:14-15; Acts 14:1; Acts 17:17; Acts 18:4; and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded him as an apostate, and a ringleader of the Nazarenes, and they would not fail to inflict on him the severest punishment which they were permitted to inflict.

Forty stripes save one - The word "stripes" does not occur in the original, but is necessarily understood. The Law of Moses Deuteronomy 25:3 expressly limited the number of stripes that might be inflicted to 40. In no case might this number be exceeded. This was a humane provision, and one that was not found among the pagan, who inflicted any number of blows at discretion. Unhappily it is not observed among professedly Christian nations where the practice of whipping prevails, and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was in fact limited to 39, lest by any accident in counting, the criminal should receive more than the number prescribed in the Law. There was another reason still for limiting it to 39. They usually made use of a scourge with three thongs, and this was struck 13 times. That it was usual to inflict but 39 lashes is apparent from Josephus, Ant. 4. viii, section 21.

Thrice was I beaten with rods - In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this Epistle was written. That occurred at Philippi; Acts 16:22-23. But there is no reason to doubt that it was more frequently done. This was a frequent mode of punishment among the ancient nations, and as Paul was often persecuted, he would be naturally subjected to this shameful punishment.

Once I was stoned - This was the usual mode of punishment among the Jews for blasphemy. The instance referred to here occurred at Lystra; Acts 14:19. Paley (Horae Paulinae) has remarked that this, when confronted with the history, furnished the nearest approach to a contradiction without a contradiction being actually incurred, that he ever had met with. The history Acts 14:19 contains but one account of his being actually stoned. But prior to this Acts 14:5, it mentions that "an assault was made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully and to stone them, but they were aware of it, and fled to Lystra and Derbe." "Now," Paley remarks, "had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the Epistle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it."

Thrice I suffered shipwreck - On what occasions, or where, is now unknown, as these instances are not referred to in the Acts of the Apostles. The instance of shipwreck recorded there Acts 27, which occurred when on his way to Rome, happened after this Epistle was written, and should not be supposed to be one of the instances referred to here. Paul made many voyages in going from Jerusalem to Tarsus, and to Antioch, and to various parts of Asia Minor, and to Cyprus; and shipwrecks in those seas were by no means such unusual occurrences as to render this account improbable.

A night and a day ... - The word used here (νυχθήμερον nuchthēmeron) denotes a complete natural day, or 24 hours.

In the deep - To what this refers we do not now certainly know. It is probable, however, that Paul refers to some period when, having been shipwrecked, he was saved by supporting himself on a plank or fragment of the vessel until he obtained relief. Such a situation is one of great peril, and he mentions it, therefore, among the trials which he had endured. The supposition of some commentators that he spent his time on some rock in the deep; or of others that this means some deep dungeon; or of others that he was swallowed by a whale (that is, a big fish), like Jonah, shows the extent to which the fancy is often indulged in interpreting the Bible.

In journeyings often - Of course subject to the fatigue, toil, and danger which such a mode of life involves.

In perils of waters - In danger of losing my life at sea, or by floods, or by crossing streams.

Of robbers - Many of the countries, especially Arabia, through which he traveled, were then infested, as they are now, with robbers. It is not impossible or improbable that he was often attacked and his life endangered. It is still unsafe to travel in many of the places through which he traveled.

By mine own countrymen - The Jews. They often scourged him; laid wait for him and were ready to put him to death. They had deep enmity against him as an apostate, and he was in constant danger of being put to death by them.

By the pagan - By those who had not the true religion. Several instances of his danger from this quarter are mentioned in the Acts .

In the city - In cities, as in Derbe. Lystra, Philippi, Jerusalem, Ephesus, etc.

In the wilderness - In the desert, where he would be exposed to ambushes, or to wild beasts, or to hunger and want. Instances of this are not recorded in the Acts , but no one can doubt that they occurred, The idea here is, that he had met with constant danger wherever he was, whether in the busy haunts of people or in the solitude and loneliness of the desert.

In the sea - see 2 Corinthians 11:25.

Among false brethren - This was the crowning danger and trial to Paul, as it is to all others. A man can better bear danger by land and water, among robbers and in deserts, than he can bear to have his confidence abused, and to be subjected to the action and the arts of spies upon his conduct. Who these were he has not informed us. He mentions it as the chief trial to which he had been exposed, that he had met those who pretended to be his friends, and who yet had sought every possible opportunity to expose and destroy him. Perhaps he has here a delicate reference to the danger which he apprehended from the false brethren in the church at Corinth.

In weariness - Resulting from traveling, exposure, labor, and want. The word κόπος kopos (from κόπτω koptō, "to beat, to cut") means, properly, "wailing and grief," accompanied with beating the breast. Hence, the word means "toil, labor, wearisome effort."

And painfulness - This word (μόχθος mochthos) is a stronger term than the former. It implies painful effort; labor producing sorrow, and in the New Testament is uniformly connected with the word rendered "weariness" (1 Thess, 2 Corinthians 2:9; 2 Thessalonians 3:8), rendered in both those places "travail."

In watchings often - In loss of sleep, arising from abundant toils and from danger; see the note on 2 Corinthians 6:5.

In hunger and thirst - From traveling among strangers, and being dependent on them and on his own personal labors; see the note, 1 Corinthians 4:11.

In fastings often - Either voluntary or involuntary; see the note on 2 Corinthians 6:5.

In cold and nakedness - see the note, 1 Corinthians 4:11.

Besides those things that are without - In addition to these external trials, these trials pertaining to the body, I have mental trials and anxieties resulting from the necessary care of all the churches, But on the meaning of these words commentators are not agreed. Rosenmuller supposes that the phrase means "besides those things that come from other sources," "that I may omit other things." Beza, Erasmus, Bloomfield, and some others suppose that the passage means those things out of the regular routine of his office. Doddridge, "besides foreign affairs." Probably the sense is, "Apart from the things beside" (Χωρὶς τῶν παρεκτὸς Chōris tōn parektos); "not to mention other matters; or if other matters should be laid aside, there is this continually rushing anxiety arising from the care of all the churches." That is, this would be enough in itself. Laying aside all that arises from hunger, thirst, cold, etc., this continual care occupies my mind and weighs upon my heart.

That which cometh upon me daily - There is great force in the original here. The phrase rendered "that which cometh upon me" means properly, "that which rushes upon me." The word (ἐπισύστασις episustasis) means properly a concourse, a crowd, hence, a tumult; and the idea here is, that these cares rushed upon him, or pressed upon him like a crowd of people or a mob that bore all before it. This is one of Paul's most energetic expressions, and denotes the incessant anxiety of mind to which he was subject.

The care of all the churches - The care of the numerous churches which he had established, and which needed his constant supervision. They were young; many of them were feeble; many were made up of heterogeneous materials; many composed of Jews and Gentiles mingled together, with conflicting prejudices, habits, preferences; many of them were composed of those who had been gathered from the lowest ranks of life; and questions would be constantly occurring relating to their order and discipline in which Paul would feel a deep interest, and which would naturally be referred to him for decision. Besides this, they had many trials. They were persecuted, and would suffer much. In their sufferings Paul would feel deep sympathy, and would desire, as far as possible, to afford them relief. In addition to the churches which he had planted, he would feel an interest in all others, and doubtless many cases would be refered to him as an eminent apostle for counsel and advice. No wonder that all this came rushing on him like a tumultuous assembly ready to overpower him.

Who is weak ... - I sympathize with all. I feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom. Like a tender and compassionate friend I am affected when I see others in circumstances of distress. The word "weak" here may refer to any lack of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty (see 1 Corinthians 9:22), and to those who were burdened with mental sorrows. The idea is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what should be the feeling of every pastor; see the note on Romans 12:15.

And I am not weak? - I share his feelings and sympathize with him. If he suffers, I suffer. Bloomfield supposes that Paul means that in the case of those who were weak in the faith he accommodated himself to their weakness and thus became all things to all people; see my note on 1 Corinthians 9:22. But it seems to me probable that he uses the phrase here in a more general sense, as denoting that he sympathized with those who were weak and feeble in all their circumstances.

Who is offended - (σκανδαλίζεται skandalizetai). Who is "scandalized." The word means properly to cause to stumble and fall; hence, to be a stumbling-block to any one; to give or cause offence to anyone. The idea here seems to be, "who is liable to be led astray; who has temptations and trials that are likely to lead him to sin or to cause him to fall, and I do not burn with impatience to restore him, or with indignation against the tempter?" In all such cases Paul deeply sympathized with them, and was prompt to aid them.

And I burn not? - That is, with anger or with great agitation of mind at learning that anyone had fallen into sin. This may either mean that he would burn with indignation against those who had led them into sin, or be deeply excited in view of the disgrace which would be thus brought on the Christian cause. In either case it means that his mind would be in a glow of emotion; he would feel deeply; he could not look upon such things with indifference or without being deeply agitated. With all he sympathized; and the condition of all, whether in a state of feeble faith, or feeble body, or falling into sin, excited the deepest emotions in his mind. The truth here taught is, that Paul felt a deep sympathy for all others who bore the Christian name, and this sympathy for others greatly increased the cares and toils of the apostolic office which he sustained. But having given this exposition, candor compels me to acknowledge that the whole verse may mean, "Who is feeble in the faith in regard to certain observances and rites and customs 1 Corinthians 9:22, and I do not also evince the same? I do not rouse their prejudices, or wound their feelings, or alarm them. On the other hand, who is scandalized, or led into sin by the example of others in regard to such custom; who is led by the example of others into transgression, and I do not burn with indignation?" In either case, however, the general sense is, that he sympathized with all others.

If I must needs glory - It is unpleasant for me to boast, but circumstances have compelled me. But since I am compelled, I will not boast of my rank, or talents, but of that which is regarded by some as an infirmity.

Mine infirmities - Greek, "The things of my weakness." The word here used is derived from the same word which is rendered weak," in 2 Corinthians 11:29. He intends doubtless to refer here to what had preceded in his enumeration of the trials which he had endured. He had spoken of sufferings. He had endured much. He had also spoken of that tenderness of feeling which prompted him to sympathize so deeply when others suffered. He admitted that he often wept, and trembled, and glowed with strong feelings on occasions which perhaps to many would not seem to call for such strong emotions, and which they might be disposed to set down as a weakness or infirmity. This might especially be the case among the Greeks, where many philosophers, as the Stoics, were disposed to regard all sympathetic feeling, and all sensitiveness to suffering as an infirmity. But Paul admitted that he was disposed to glory in this alone. He gloried that he had sneered so much; that he had endured so many trials on account of Christianity, and that he had a mind that was capable of feeling for others and of entering into their, sorrows and trials. Well might he do this, for there is no more lovely feature in the mind of a virtuous man, and there is no more lovely influence of Christianity than this, that it teaches us to "bear a brother's woes," and to sympathize in all the sorrows and joys of others. Philosophy and infidelity may be dissocial, cheerless, cold; but it is not so with Christianity. Philosophy may snap asunder all the cords which bind us to the living world, but Christianity strengthens these cords; cold and cheerless atheism and scepticism may teach us to look with unconcern on a suffering world, but it is the glory of Christianity that it teaches us to feel an interest in the weal or woe of the obscurest man that lives, to rejoice in his joy, and to weep in his sorrows.

The God and Father ... - Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question; see 2 Corinthians 11:10; compare Romans 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows - for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great reverence. It is not rash, or bold, and is by no means irreverent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked as we are often now when people appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.

In Damascus - This circumstance is mentioned as an additional trial. It is evidently mentioned as an instance of peril which had escaped his recollection in the rapid account of his dangers enumerated in the previous verses. It is designed to show what imminent danger he was in, and how narrowly he escaped with his life. On the situation of Damascus, see the note, Acts 9:2. The transaction here referred to is also related by Luke Act 9:24-25, though without mentioning the name of the king, or referring to the fact that the governor kept the city with a garrison.

The governor - Greek, ὁ ἐθνάρχης ho ethnarchēs, "The ethnarch;" properly a ruler of the people, a prefect, a ruler, a chief. Who he was is unknown, though he was evidently some officer under the king. It is not improbable that he was a Jew, or at any rate he was one who could be influenced by the Jews, and he was doubtless excited by the Jews to guard the city, and if possible to take Paul as a malefactor. Luke informs us Acts 9:23-24 that the Jews took counsel against Paul to kill him, and that they watched the gates night and day to effect their object. They doubtless represented Paul as an apostate, and as aiming to overthrow their religion. He had come with an important commission to Damascus and had failed to execute it; he had become the open friend of those whom he came to destroy; and they doubtless claimed of the civil authorities of Damascus that he should be given up and taken to Jerusalem for trial. It was not difficult, therefore, to secure the cooperation of the governor of the city in the case, and there is no improbability in the statement.

Under Aretas the king - There were three kings of this name who are particularly mentioned by ancient writers. The first is mentioned in 2 Macc. 5:8, as the "king of the Arabians." He lived about 170 years before Christ, and of course could not be the one referred to here. The second is mentioned in Josephus, Antiquities 13, xv, section 2. He is first mentioned as having reigned in Coele-Syria, but as being called to the government of Damascus by those who dwelt there, on account of the hatred which they bore to Ptolemy Meneus. Whiston remarks in a note on Josephus, that this was the first king of the Arabians who took Damascus and reigned there, and that this name afterward became common to such Arabian kings as reigned at Damascus and at Petra; see Josephus, Antiquities 16, ix, section 4. Of course this king reigned some time before the transaction here referred to by Paul. A third king of this name, says Rosenmuller, is the one mentioned here. He was the father-in-law of Herod Antipas. He made war with his son-in-law Herod because he had repudiated his daughter, the wife of Herod. This he had done in order to marry his brother Philip's wife; see the note, Matthew 14:3. On this account Aretas made war with Herod, and in order to resist him, Herod applied to Tiberius the Roman emperor for aid. Vitellius was sent by Tiberius to subdue Aretas, and to bring him dead or alive to Rome. But before Vitellius had embarked in the enterprise, Tiberius died, and thus Aretas was saved from ruin. It is supposed that in this state of things, when thus waging war with Herod, he made an incursion to Syria and seized upon Damascus, where he was reigning when Paul went there; or if not reigning there personally, he had appointed an ethnarch or governor who administered the affairs of the city in his place.

Kept the city ... - Luke Act 9:24 says that they watched the gates day and night to kill him. This was probably the Jews. Meantime the ethnarch guarded the city, to prevent his escape. The Jews would have killed him at once; the ethnarch wished to apprehend him and bring him to trial. In either case Paul had much to fear, and he, therefore, embraced the only way of escape.

With a garrison - The word which is used here in the original (φρουρέω phroureō) means simply to watch; to guard; to keep. Our translation would seem to imply that there was a body of people stationed in order to guard the city. The true idea is, that there were men who were appointed to guard the gates of the city and to keep watch lest he should escape them. Damascus was surrounded, as all ancient cities were, with high walls, and it did not occur to them that he could escape in any other way than by the gates.

And through a window - That is, through a little door or aperture in the wall; perhaps something like an embrasure, that might have been large enough to allow a man to pass through it. Luke says Acts 9:25 that they let him down "by the wall." But there is no inconsistency. They doubtless first passed him through the embrasure or loop-hole in the wall, and then let him down gently by the side of it. Luke does not say it was over the top of the wall, but merely that he descended by the wall. It is not probable that an embrasure or opening would be near the bottom, and consequently there would be a considerable distance for him to descend by the side of the wall after he had passed through the window. Bloomfield, however, supposes that the phrase employed by Luke and rendered "by the wall," means properly "through the wall." But I prefer the former interpretation.

In a basket - The word used here (σαργάνη sarganē) means anything braided or twisted; hence, a rope-basket, a net-work of cords, or a wicker hamper. It might have been such an one as was used for catching fish, or it might have been made for the occasion. The word used by Luke Act 9:25 is σπυρὶς spuris - a word usually meaning a basket for storing grain, provisions, etc. Where Paul went immediately after he had escaped them, he does not here say. From Galatians 1:17, it appears that he went into Arabia, where he spent some time, and then returned to Damascus, and after three years he went up to Jerusalem. It would not have been safe to have gone to Jerusalem at once, and he therefore waited for the passions of the Jews to have time to cool, before he ventured himself again in their hands.

Remarks

1. There may be circumstances, but they are rare, in which it may be proper to speak of our own attainments, and of our own doings; 2 Corinthians 11:1. Boasting is in general nothing but folly - the fruit of pride - but there may be situations when to state what we have done may be necessary to the vindication of our own character, and may tend to honor God. Then we should do it; not to trumpet forth our own fame, but to glorify God and to advance his cause. Occasions occur however but rarely in which it is proper to speak in this manner of ourselves.

2. The church should be pure. It is the bride of the Redeemer; the "Lamb's wife;" 2 Corinthians 11:2. It is soon to be presented to Christ, soon to be admitted to his presence. How holy should be that church which sustains such a relation! How anxious to be worthy to appear before the Son of God!

3. All the individual members of that church should be holy; 2 Corinthians 11:2. They as individuals are soon to be presented in heaven as the fruit of the labors of the Son of God, and as entitled to his eternal love. How pure should be the lips that are soon to speak his praise in heaven; how pure the eyes that are soon to behold his glory; how holy the feet that are soon to tread his courts in the heavenly world!

4. There is great danger of being corrupted from the simplicity that is in Christ; 2 Corinthians 11:3. Satan desires to destroy us; and his great object is readily accomplished if he can seduce Christians from simple devotedness to the Redeemer; if he can secure corruption in doctrine or in the manner of worship, and can produce conformity in dress and in the style of living to this world. Formerly, he excited persecution. But in that he was foiled. The more the church was persecuted the more it grew. Then he changed his ground. What he could not do by persecution he sought to do by corrupting the church; and in this he has been by far more successful. This can be done slowly but certainly; effectually but without exciting suspicion. And it matters not to Satan whether the church is crippled by persecution or its zeal destroyed by false doctrine and by conformity to the world. His aim is secured; and the power of the church destroyed. The form in which he now assails the church is by attempting to seduce it from simple and hearty attachment to the Saviour. And, O! in how many instances is he successful.

5. Our religion has cost much suffering. We have in this chapter a detail of extraordinary trials and sorrows in establishing it; and we have reason to be thankful, in some degree, that the enemies of Paul made it necessary for him to boast in this manner. We have thus some most interesting details of facts of which otherwise we should have been ignorant; and we see that the life of Paul was a life of continual self-denial and toil. By sea and land; at home and abroad; among his own countrymen and strangers, he was subjected to continued privations and persecution. So it has been always in regard to the establishment of the gospel. It began its career in the sufferings of its great Author, and the foundation of the church was laid in his blood. It progressed amidst sufferings, for all the apostles, except John, it is supposed were martyrs. It continued to advance amidst sufferings - for 10 fiery persecutions raged throughout the Roman Empire, and thousands died in consequence of their professed attachment to the Saviour. It has been always propagated in pagan lands by self-denials and sacrifices, for the life of a missionary is that of sacrifice and toil. How many such people as David Brainerd and Henry Martyn have sacrificed their lives in order to extend the true religion around the world!

6. All that we enjoy is the fruit of the sufferings, toils, and sacrifices of others. We have not one Christian privilege or hope which has not cost the life of many a martyr. How thankful should we be to God that he was pleased to raise up people who would be willing thus to suffer, and that he sustained and kept them until their work was accomplished!

7. We may infer the sincerity of the people engaged in propagating the Christian religion. What had Paul to gain in the sorrows which he endured? Why did he not remain in his own land and reap the honors which were then fully within his grasp? The answer is an easy one. It was because he believed that Christianity was true; and believing that, he believed that it was of importance to make it known to the world. Paul did not endure these sorrows, and encounter these perils for the sake of pleasure, honor, or gain. No man who reads this chapter can doubt that he was sincere, and that he was an honest man.

8. The Christian religion is, therefore, true. Not because the first preachers were sincere for the advocates of error are often sincere, and are willing to suffer much or even to die as martyrs; but because this was a case when their sincerity proved the facts in regard to the truth of Christianity. It was not sincerity in regard to opinions merely, it was in regard to facts. They not only believed that the Messiah had come and died and risen again, but they saw him - saw him when he lived; saw him die; saw him after he was risen; and it was in relation to these facts that they were sincere. But how could they be deceived here? People may be deceived in their opinions; but how could John, e. g., be deceived in affirming that he was intimately acquainted - the bosom friend - with Jesus of Nazareth; that he saw him die; and that he conversed with him after he had died? In this he could not be mistaken; and sooner than deny this, John would have spent his whole life in a cave in Patmos, or have died on the cross or at the stake. But if John saw all this, then the Christian religion is true.

9. We should be willing to suffer now. If Paul and the other apostles were willing to endure so much, why should not we be? If they were willing to deny themselves so much in order that the gospel should be spread among the nations, why should not we be? It is now just as important that it should be spread as it was then; and the church should be just as willing to sacrifice its comforts to make the gospel known as it was in the days of Paul. We may add, also, that if there was the same devotedness to Christ evinced by all Christians now which is described in this chapter; if there was the same zeal and self-denial, the time would not be far distant when the gospel would be spread all around the world. May the time soon come when all Christians shall have the same self-denial as Paul; and especially when all who enter the ministry shall be willing to forsake country and home, and to encounter peril in the city and the wilderness; on the sea and the land; to meet cold, and nakedness, hunger, thirst, persecution, and death in any way in order that they may make known the name of the Saviour to a lost world.