2 Corinthians 11:21

I speak as concerning reproach. This belongs to the preceding. The "smiting on the face" spoken of is here explained to be mental, not physical consisting in the ignominy and revilings cast, as it were, in their faces by the false apostles. This "smiting" is no less wrong than if they had been beaten like slaves. Others, however, interpret these words to mean: "I say this to your shame." This, however, would require πρὸς instead of κατὰ.

As though we had been weak. Refer this to the words, ye suffer. You suffer these bold and imperious false apostles; me you do not, but rather despise me as weak and timid, as though I could not have acted more imperiously than I have done, I could, indeed, have done so, but I would not, through humility, modesty, and abounding charity (Chrysostom).

Whereinsoever any is bold. If any one ventures to boast foolishly, I too can do the same. Ver. 22. Are they Hebrews? so am I. The word Hebrew is derived either (1.) from a Hebrew word denoting "across the stream," in allusion to their descent from Abraham, who crossed the Euphrates from Chaldæa to dwell in Palestine. Hebrews in this sense would mean (to coin a word) transamnine, as we speak of transmarine or transalpine. Abraham, after crossing the Euphrates, is the first to be called Hebrew (Gen. xiv. 13). The LXX and Aquila render the word here "crosser;" S. Augustine (qu. 29 in Gen.) renders it "transfluvial." So Chrysostom, Origen, Theodoret understand the word. (2.) Or the Jews were called Hebrews as being descended from Heber, Abraham's forefather, the only man who with his family, after the confusion of tongues at Babel, retained the primeval Hebrew tongue, together with true faith, religion, and piety. (Cf. Genesis 10:21, and Genesis 11:1, et seq.) Those, then, are wrong who suppose that Hebræi is derived from Abrahæi. S. Augustine, it is true, at one time held this opinion (de Consens. Evang. lib. 1. c. 14), but in his Retractations (lib. ii. c. 14) he gave it up. The meaning of the Apostle, at all events, is this: These false apostles glory in their birth in their being, as Hebrews, descendants of Heber, Abraham, Isaac, and Jacob; in their possession of the holy religion of their ancestors, and the primeval tongue. But I also am a Hebrew and descendant of Abraham like him in stock, tongue, faith, and religion. Ver. 23. Are they ministers of Christ? The Latin version takes this in the indicative, and supposes S. Paul to concede, for the sake of argument, that the false apostles were ministers of Christ. Be it so, but I am much more truly such than they.

In labours more abundant. Let prelates and doctors take notice from this, that they should base their influence, as S. Paul did, not on external show, but on labours and mode of life. The Fourth Council of Carthage (c. 5) says: " Let a bishop have a sordid dress, a scanty table, and poor living, and let him seek to have his high office revered through his faith and the merits of his life."

S. Bernard, quoting this passage in his work, De Consideratione, addressed to Pope Eugenius, says, (lib. ii. c. 6): " How excellent a ministry is this! What king holds a more glorious office? If you must needs glory, the life of the Saints is put before your eyes, the glorying of the Apostles is set forth. Seems that to you a little matter? Would that one would give to me to be like the Saints in their glorying! The Apostle exclaims God forbid that I should glory, save in the cross of our Lord Jesus Christ.' Recognise thy heritage in the cross of Christ, in abundant labours. Happy the man who would say: "I have laboured more than they all.' This is glorying indeed, but there is nothing in it empty, slothful, or effeminate. If labour terrifies, the reward beckons us onward. Though he laboured more than all, yet he did not elaborate the whole work, and yet there is room. Go into the field of the Lord, and notice carefully how the ancient curse holds sway in an abundant crop of thorns and thistles. Go forth, I say, into the world; for the field is the world, and it has been entrusted to you. Go into it, not as a lord but as a steward, who will one day be called on to give an account."

In stripes above measure. More than can be told or believed.

In deaths oft. In dangers of death, when my companions, or others, were wounded or slain, as, e.g., by robbers, or in popular out-breaks. Cf. 2 Corinthians 1:10, and 1 Corinthians 15:31. Ver. 24. Forty stripes save one. The Lord had ordered, in Deut. xxv. 3, that the number of stripes should not exceed forty. The Jews, to make sure of obedience to this precept, used to inflict on criminals one less.