Andra KorinthierbrevetKapitel 11

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I wish you would bear with me in a little foolishness. Yes, do bear with me.

I am jealous for you with the jealousy of God, for I promised you in marriage to one husband, to present you to Christ as a pure virgin.

But I am afraid that, just as the serpent deceived Eve by his cunning, your thoughts may be corrupted and drawn away from the sincerity and purity of your devotion to Christ.

For if someone comes along preaching another Jesus than the one we preached, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it easily enough.

Yet I consider myself in no way inferior to those "super-apostles."

Even if I am untrained as a speaker, I am not lacking in knowledge. We have made this plain to you in every way and in every situation.

Or did I commit a sin by humbling myself so that you might be exalted, because I preached God's gospel to you free of charge?

I robbed other churches, accepting their support in order to serve you.

And when I was with you and in need, I was a burden to no one, for the brothers who came from Macedonia supplied what I lacked. I have kept myself from being a burden to you in any way, and I will continue to do so.

As surely as the truth of Christ is in me, this boast of mine will not be silenced in the regions of Achaia.

Why? Because I do not love you? God knows that I do!

And what I am doing I will keep on doing, so as to cut the ground from under those who are looking for a chance to be found our equals in the very thing they boast about.

For such men are false apostles, deceitful workers, masquerading as apostles of Christ.

And no wonder, for Satan himself masquerades as an angel of light.

So it is no surprise if his servants masquerade as servants of righteousness. Their end will match their works.

Again I say: let no one take me for a fool. But if you do, then accept me as a fool, so that I too may do a little boasting.

What I am saying now, I am not saying as the Lord would, but as a fool would, in this business of boasting.

Since so many are boasting according to the flesh, I too will boast.

After all, you gladly put up with fools, since you are so wise!

For you put up with it if someone enslaves you, if someone devours you, if someone takes advantage of you, if someone puts on airs, if someone slaps you in the face.

To my shame I admit that we were too weak for that! But whatever anyone else dares to boast about—I am speaking as a fool—I dare it too.

Are they Hebrews? So am I. Are they Israelites? So am I. Are they Abraham's offspring? So am I.

Are they servants of Christ? I am out of my mind to talk this way—I am more: in far greater labors, in far more imprisonments, in far worse beatings, often at the point of death.

Five times I received from the Jews forty lashes minus one.

Three times I was beaten with rods, once I was stoned, three times I was shipwrecked; I spent a night and a day adrift at sea.

I have been constantly on the move: in danger from rivers, in danger from bandits, in danger from my own people, in danger from Gentiles, in danger in the city, in danger in the wilderness, in danger at sea, in danger from false brothers.

I have labored and toiled, often gone without sleep; I have known hunger and thirst, often gone without food; I have been cold and without clothing.

And besides everything else, I face daily the pressure of my concern for all the churches.

Who is weak, and I am not weak? Who is made to stumble, and I do not inwardly burn?

If I must boast, I will boast of the things that show my weakness.

The God and Father of the Lord Jesus, who is blessed forever, knows that I am not lying.

In Damascus the governor under King Aretas kept the city of the Damascenes under guard in order to arrest me,

but I was lowered in a basket through a window in the wall and slipped through his hands.

Uppslag

Sammanfattning2

Kapitel 11

Main Theme: Paul defends his apostolic ministry against false apostles and points to his sufferings as proof of his authenticity.

Content: Paul asks the Corinthians to bear with his "foolishness" as he defends himself, for he is jealous over them with a godly jealousy and fears they may be led astray just as the serpent deceived Eve. He warns against false apostles who disguise themselves as servants of Christ but are actually deceivers—just as Satan himself disguises himself as an angel of light. Paul lists his sufferings: beatings, imprisonment, shipwrecks, dangers on journeys, and daily concern for all the churches. He concludes by recounting his escape from Damascus, where he was lowered in a basket through the city wall.

Key Words/Images:

Superapostles (ὑπερλίαν ἀποστόλων): An ironic label for opponents who boast of their qualifications.
Satan as an angel of light: A picture of how false teachers can appear attractive while leading people astray.
Foolish speech (ἀφροσύνη): Paul's ironic approach in which he "boasts" to expose the superficiality of his opponents.
Catalog of sufferings: A detailed list of Paul's trials as evidence of genuine apostolic service.
The basket in Damascus: A concrete example of the danger and humiliation Paul endured for the sake of the gospel.

Historisk kontext

Historical and Cultural Context for 2 Corinthians 11

People

The "super-apostles" (ὑπερλίαν ἀποστόλων) – Paul uses this ironic expression (v. 5) to refer to opponents who had come to Corinth and challenged his authority. These individuals are directly called "false apostles" (ψευδαπόστολοι) in verse 13. Based on Paul's defense of his Jewish heritage (v. 22)—that he is a "Hebrew," an "Israelite," and "a descendant of Abraham"—we can conclude that these opponents were Jewish Christians who boasted about their ethnic and religious background. They likely accepted payment for their ministry and criticized Paul for working without pay.

Aretas IV (v. 32) was king of the Nabataeans from approximately 9 BC to around AD 40. His kingdom had its capital in Petra and at times extended as far as Damascus. The fact that his ethnarch (ἐθνάρχης)—a kind of governor or tribal chief—had authority in Damascus is historically plausible, although the extent of Nabataean control remains debated. Aretas is also known from Josephus's writings for his conflict with Herod Antipas.

Places

Macedonia (v. 9) refers to the Roman province north of Achaia, where the congregations in Philippi, Thessalonica, and Berea were located. These congregations sent financial support to Paul while he was in Corinth, enabling him to preach the gospel there without charge. This demonstrates the early network of economic solidarity among the churches.

Achaia (v. 10) was the Roman province that included southern Greece, with Corinth as its capital. Paul emphasizes that throughout this entire region he maintained his practice of not accepting payment.

Damascus (v. 32–33) was one of the world's oldest cities, strategically located on trade routes between the Mediterranean and the East. Parts of the ancient city wall still stand today, and the city had windows in its walls that match Paul's description of his escape in a basket. This event took place shortly after Paul's conversion (cf. Acts 9:23–25) and marks the beginning of his suffering-filled apostolic ministry.

Events and Customs

Thirty-nine lashes (v. 24) – Paul mentions that he received "forty lashes minus one" from the Jews on five occasions. The limit set by the Mosaic Law was forty lashes (Deut 25:1–3), but Jewish practice stopped at thirty-nine to avoid accidentally exceeding the limit due to a miscalculation. The Mishnah (Makkot 3:10–14) describes in detail how this punishment was carried out using a leather strap. That Paul received this punishment five times shows that he continued to visit synagogues despite repeated persecution.

Beating with rods (ῥαβδίζω) (v. 25) was a Roman method of punishment carried out by lictors using fasces rods. As a Roman citizen, Paul had legal protection against this (cf. Acts 16:37), but in practice such protection was often ignored in the provinces. The book of Acts mentions only one such incident (in Philippi), so Paul's three occurrences show that we know only fragments of his sufferings.

Shipwrecks (v. 25) – Paul mentions three shipwrecks before the famous one on his journey to Rome (Acts 27), illustrating the dangers of sea travel in antiquity. Spending a day and night in the "deep" (βυθός) may refer to drifting on the open sea or staying afloat on wreckage.

Key Terms

Ἀφροσύνη (foolishness) – This word appears four times in this chapter (vv. 1, 17, 21). Paul uses it ironically regarding his own "boasting" to show how absurd it is that he must defend himself. In Greco-Roman rhetoric, self-praise was normally unacceptable, but Paul employs it as a rhetorical device—he "plays the fool" to expose the empty boasting of his opponents.

Μετασχηματίζω (to transform, disguise) (vv. 13–15) – This verb describes how false apostles "disguise themselves" as apostles of Christ, just as Satan disguises himself as an "angel of light." The image of Satan as an angel of light has roots in Jewish apocalyptic tradition, where evil spirits could appear in deceptive forms.

Ὀψώνιον (rations, pay) (v. 8) – A military term for a soldier's rations or wages. Paul uses it metaphorically to describe the financial support he received from other congregations—he "plundered" them so that he could serve the Corinthians without charge. The strong military metaphor underscores how unusual his practice was.

Chapter-Specific Findings

Nabataean inscriptions and coins confirm Aretas IV's extensive power and the use of the title "ethnarch" for his local representatives. The event in Damascus can be dated to approximately AD 34–37, relatively shortly after Paul's conversion. The presence of Nabataeans in Damascus during this period is historically plausible, given their expanded influence under Aretas IV.

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