Introductory remarks:
In the last chapter Paul prepared these Corinthians that he did not glory in his own achievements, but only in the Lord, thus authenticating his apostleship. He needed to gain their confidence, and this is why he needed to prove his apostleship. "Paul asks that they understand he is speaking from a jealousy for their faith. He gave them the truth of Christ and doesn't want anyone to corrupt their understanding. He asks why they look down on him because he didn't take their money to support himself. He refused to burden them and would continue to do so and thus set himself apart from the false teachers. He tells them he has much to brag about as those teachers do. He is a Hebrew as well as they, he has labored more than any for Christ, he has been persecuted and been in danger, and he feels the troubles of everyone to whom he ministers" (A Survey of 2 Corinthians - By Brenda). This chapter may be outlined as follows: Paul and the false apostles vv. 1-15: Paul's sufferings as an apostle vv. 16-33.
Paul and the False Apostles
Verse 1, "Would to God ye could bear with me a little in my folly: and indeed bear with me."
LGT "I would ye were bearing with me in some little foolishness: but indeed bear with me."
I would ye were bearing with me in some little foolishness: boasting about oneself is generally regarded by all as foolishness; but Paul feels the need in proving his apostleship over against those false apostles that were wooing the Corinthians. Now Paul says ironically, please hear me in my foolishness; he knows full well what he is about to say to them is not really foolish, but that they would listen to him about this very serious matter. But indeed bear with me: Paul begs them a little indulgence in this boasting, for he is constrained to do it, that is, it is for their own good.
Verse 2, "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ."
LGT "For I am jealous to you with [the] jealousy of God: for I have espoused you to one man, a chaste virgin to Christ."
For I am jealous to you: Paul felt such a strong attachment to the Corinthians that he feared for them lest some perverse teacher would woo them away from the gospel of grace. With the jealousy of God: here Paul describes the type of jealousy he has for them. "There are two kinds of jealousy - the one springing from self-love, and of a wicked and perverse nature, while the other is cherished by us on God's account (by which we are influenced out of love to our God), he intimates of what sort his zeal (fervor) is. For many are zealous - for themselves, not for God. That, on the other hand, is the only pious and right zeal, that has an eye to God, that he may not be defrauded of the honors that of right belong to Him" (Calvin). For I have espoused you to one man: the word espoused means literally, fitly formed together. Paul says that he is the agent that introduced them to the Gospel of Grace, and that he feels this tender love for them, for as they accepted the Gospel, they were immediately married to Christ, which is the strongest union known. A chaste virgin to Christ: the believers were made the righteousness of God the moment they believed on Christ. Every believer in the Lord Jesus Christ immediately becomes the spotless, pure, unblemished possession of Christ, and eventually His bride for all eternity. Now Paul felt this love bond, and was very jealous for his spiritual children.
Verse 3, "But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ."
LGT "But I fear lest by any means, as the serpent deceived Eve in his craftiness, [so] your thoughts should be corrupted from the simplicity [and the purity] which [is] as to the Christ."
But I fear: the false teachers will spoil them. Lest by any means: through the self-righteous attack of the false apostles on the church. As the serpent deceived Eve in his craftiness: the false apostles are compared to Satan's craftiness in causing Eve to be deceived; Satan through the threefold basis of appeal, the lust of the eyes, the lust of the flesh, and the pride of life; Eve saw that the forbidden fruit was good to look upon; good to eat; and it would make her wise as God; this is the lie perpetrated on Eve; the false teachers came in looking good; speaking eloquently, and lying about the gospel of grace; they presented the gospel from the human viewpoint of works, and this appealed to the self righteousness of the saints. So your thoughts should be corrupted: corrupted by a false gospel, causing them to stray from free grace. From the simplicity and the purity which is as to the Christ: anything short of free grace doctrine is a total perversion of the simplicity of believing in Christ, that is, faith plus nothing equals salvation. (Faith alone in Christ alone.) Christ did not set us free from sin in order that we then work our way to heaven. Grace is in fact the economy that now is, and it is that God is the active Agent in our total lives, and we are the responders to His actions.
Verse 4, "For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him."
LGT "For if indeed he that comes proclaims another Jesus, whom we did not proclaim, or a different spirit, which ye did not receive, or different Glad Tidings which ye did not accept, well were ye bearing with it."
For if indeed he that comes: any false teacher or apostle. Proclaims another Jesus: if they preach that Jesus was not God; or that he was not truly human; or that he did not have a virgin birth; or that we must work to please him, in order to be saved, and that simply believing that he will save is not enough; any of these things coming from any teacher will classify him as preaching another Jesus. Whom we did not preach: The Jesus we preached is the truth of the Gospel, and everything He said about Himself. We preached the Glad Tidings of free grace. Or a different spirit: if they present to you a spirit that is not dwelling in you, or that he is on a higher plane, and will give you different special gifts, he is a phony. Which ye did not receive: every believer is indwelt with the Holy Spirit, and the proof then was that they received spiritual gifts which Paul dealt with in his first epistle. The proof now is that we believe in the Word of God, and we believe the foolishness of the gospel of grace. We could never believe these things if we weren't possessed by God's Holy Spirit. Or different Glad Tidings, which ye did not accept: the Glad Tidings that Paul presented was the Glad Tidings of grace, and they received it all; and they have become a new creation made in the likeness of Christ. Well were ye bearing it: why did you put up with them?
Verse 5, "For I suppose I was not a whit behind the very chiefest apostle."
LGT "For I reckon in nothing to have been behind those apostles of a surpassing degree."
For I reckon in nothing to have been behind: I may not have the charisma and the eloquence of those apostles, however, I have the knowledge, and you have accepted these truths. Those apostles of a surpassing degree: those super-duper apostles. One thing Paul says is that he was truly commissioned by God, and that's enough for him.
Verse 6, "But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things."
LGT "But even if [I am] unpolished in speech, but not in knowledge, but in every way we have made all things manifest to you."
But even if I am unpolished in speech: Paul never claimed to be a great orator, and I don't believe this is why God chooses men; God chooses the base things of this world to confound the wise (1 Cor. 1:27). But not in knowledge: all of Paul's knowledge came from God, and he was inspired to write most of the New Testament. But in every way we have made all things manifest to you: I have hid nothing from you, and all that I taught you should be proof enough of my apostleship.
Verse 7, "Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the Gospel of God freely?"
LGT "Or did I commit sin, humbling myself in order that ye might be exalted, because without charge the Glad Tidings of God I announced to you?"
Or did I commit sin: Paul says where have I done wrong, by my manner of speech; certainly not in my lack of knowledge; maybe its because I chose to work at my trade of tent making while ministering to you while in Corinth. Humbling myself: working with my hands so as not to be a burden to you all. In order that ye might be exalted: I taught you the free grace gospel that you might receive special comfort and blessings, and that you received it free of charge, which would also put to rest those false teachers that accused me of serving in order for financial profit. Because without charge the Glad Tidings I announced to you: instead of complaining, you should be praising the Lord for the truth that you received. Stop doubting me, I am an apostle, and you are the ones who are blessed by God by my ministry.
Verse 8, "I robbed other churches, taking wages of them, to do you service."
LGT "I despoiled other assemblies, having received wages for service towards you."
Paul does not mean that he took from other assemblies grudgingly, but that they gave him support willingly, even though he was not ministering to them, but so that he might teach the Corinthians lessons they already learned from Paul.
Verse 9, "And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself."
LGT "And being present with you, and having been deficient, I did not lazily burden anyone: for my deficiency the brethren who came from Macedonia completely filled up, and in everything not burdensome to you, I will keep myself."
And being present with you: while I was with you building up the assembly. And having been deficient: needing daily provisions. I did not lazily burden anyone: I worked hard at my trade for part of my provisions. For my deficiency the brethren who came from Macedonia completely filled up: provided for me whatever I lacked of my daily provisions. And in everything not burdensome to you, I will keep myself: Paul committed himself to be independent of the assembly at Corinth; he refused to be charged with laziness by his detractors; he stayed independent in order to be able to concentrate on their needs. Paul never felt that the calluses he had on his hands made him unable to teach the Glad Tidings of Grace.
Verse 10, "As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia."
LGT "The truth of Christ is in me, that this boasting shall not be stopped as to me in the regions of Achaia."
The truth of Christ is in me: this is in the form of an oath. Paul is saying that Christ is his witness that what he says is true. That this boasting shall not be stopped as to me: no man is able to stop me in this regard of preaching without charge. In the regions of Achaia: Paul's boasting was that he did not depend on man for his sustenance, and that no man would be able to stop his boasting about preaching without charge.
Verse 11, "Wherefore? Because I love you not? God knoweth."
LGT "Why? Because I do not love you? God knows."
Why: His answer to the last three verses. Because I do not love you: is it because I do not love you that I take contributions from the Macedonians and not you Corinthians. God knows: God knows that my motives are pure. Paul calls on Christ as his witness, and now he calls on God.
Verse 12, "But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we."
LGT "But what I do, also I will do, in order that I may cut off the occasion of those wishing an occasion, that wherein they boast they may be found just as also we."
But what I do, also I do: Paul says that he will continue to preach without pay. In order that I may cut off the occasion of those wishing an occasion: by this means Paul says that he will cut out any means that the false apostles have in saying that he does not have proper motives in his preaching. They were in it for fame and fortune, while Paul says that the love of Christ constrains him. That wherein they boast: the false apostles' boasting would have to be compared to Paul's, and they must fall short, for I'm sure they did not have the pure motives of Paul. They may be found just as also we: if the false apostles follow Paul's lead, and compare themselves with Paul's teaching, they will come up short.
Verse 13, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."
LGT "For such [are] false apostles, deceitful workers, fashioning themselves into apostles of Christ."
For such are false apostles: these false apostles preached a different gospel than did Paul, which was no gospel at all. Deceitful workers: they were not called to apostleship by Christ, and their gospel was a mixture of works with grace, thus nullifying their teaching, and making them masters of deceit. Fashioning themselves into apostles of Christ: they took the name of apostle, but that is where their apostleship ended. They were nominal apostles, that is, apostles in name only, for they did not have the divine commission of Christ.
Verse 14, "And no marvel; for Satan himself is transformed into an angel of light."
LGT "And is it not wonderful: for Satan himself fashions himself into an angel of light."
Satan is the fallen angel of light, masquerading to deceive the saints; he is the prince of darkness. "If Satan, who is the basest of all beings, nay, the head and chief of all wicked persons, transforms himself, what will his ministers do? What then, if he attacks us under the appearance of good, nay, under the very title of God? His life-guards imitate, as I have said, the same artifice. These are golden preambles - "Vicar of Christ" - Successor of Peter" - "Servant of God's servants," but let the masks be pulled off, and who and what will the Pope be? Scarcely will Satan himself, his master, surpass so accomplished a scholar in any kind of abomination. It is a well known saying as to Babylon, that she gives poison to drink in a golden cup. (Jer. 51:7) Hence we must be on our guard against masks." (Calvin). In Paul's day, these masquerading angels of light were none other than the Judaizing leaders, which Paul called false brethren (Gal. 2:4).
Verse 15, "Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works."
LGT "[it is] not a great thing therefore if also his servants transform themselves as servants of righteousness: of whom the end shall be according to their works."
It is not a great thing therefore if also his servants transform themselves as servants of righteousness: Paul deems these false brethren as servants of Satan; and he also says that the Corinthians should not be surprised at these false shepherds, thieves and robbers, presenting themselves as ministers of righteousness. Of whom the end shall be according to their works: Paul says this for the sake and consolation of the true brotherhood in Corinth. Even though they profess to be ministers of righteousness, their end will be according to their works, which will be, eternity separated from the glory of God, in a Christ-less lake of fire, where the worm does not die, and the fire is not quenched. So much for those preachers who don't like to preach "Fire and Brimstone." These false teachers will spend eternity in hell for their works; but the believers in Corinth will spend eternity in heaven on account of Christ's work on the cross.
Paul's Suffering as an Apostle
Verse 16, "I say again, let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little."
LGT "Again I say, let not anyone think me to be a fool: but if otherwise, even as a fool receive me, in order that I also some little may boast."
I say again: Paul says I repeat now what I said in verse 1. Let not anyone think me to be a fool: "The sense is, I have said much respecting myself which may seem to be foolish. I admit that to boast in this manner of one's own self in general is folly. But circumstances compel me to it. And I entreat you to look at those circumstances and not regard me as a fool for doing it" (Barnes). But if otherwise: if I cannot convince you that I was compelled to boast of myself. Even as a fool receive me: bear with me even as you have with the false apostles; for they were boasting to a senseless end, while I did my boasting to vindicate my apostleship, with you in mind, that is, for your edification. In order that I also some little may boast: Paul is a bit sarcastic here with his remarks, for he says, 'others are allowed to boast a great deal, as fools usually do, now at least give me this little bit of boasting, and received me'.
Verse 17, "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting."
LGT "What I speak, I do not speak according to [the] Lord, but as in folly, in this confidence in boasting."
It seems the meaning here is that Paul is saying that his boasting is not after the manner of the Christ, but that he was compelled to do so by the false apostle's boasting continuously. The false apostle's boastings were filled with falsehood, while Paul's was in confidence, because everything he said about his apostleship was true.
Verse 18, "Seeing that many glory after the flesh, I will glory also."
LGT "Since many boast according to [the] flesh, I also will boast."
The false teachers were boasting of their heritage, and eloquence, and other talents; but Paul's boasting was in what was bestowed on him by the Holy Spirit, and his boasting was never for fleshly gain, only to get the Corinthians to accept him as an inspired apostle.
Verse 19, "For ye suffer fools gladly, seeing ye yourselves are wise."
LGT "For ye bear with fools gladly, being intelligent."
This is also a bit of sanctified irony; Paul says you are very intelligent, and at the same time put up with the fools, and they're boasting.
Verse 20, "For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you in the face."
LGT "For ye bear [it] if anyone bring you into bondage, if anyone consume [you], if anyone take [from you], if anyone exalt himself, if anyone beat you on the face."
For ye bear it: Paul uses the most sarcastic tone yet. If anyone bring you into bondage: you allow the Judaizing teachers from Jerusalem to bring you under bondage to the ceremonial law. Paul had struggled tirelessly to teach them that they were no longer under the Law, but under grace. If anyone consume you: these false teachers demanded exorbitant tithes for their support. If anyone take from you: they feed on you as prey. If anyone exalt himself: these false teachers set themselves up as religious rulers demanding submission. If anyone beat you on the face: the last, but most repulsive insult. "Stanley notes the decree of the Council of Braga, A.D. 675, that no bishop, at his will and pleasure, shall strike the clergy" (Vincent).
Paul now comes to the where he describes his own life as a bondservant of Jesus Christ:
Verse 21, "I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly), I am bold also."
LGT "I speak by way of disparaging, as that we were weak. But wherein anyone be daring, in folly I speak, I also am daring."
I speak by way of disparaging: The most intense sarcasm. As that we were weak: "Yes you have borne with these enslavers and devourers and smiters. I could never ask you to extend such toleration to me. I speak as one without position or authority, having shown myself weak as you know" (Vincent). But wherein anyone be daring: if anyone be so daring as to boast of their birth, their education, their teaching skills, I am equal to the task. In folly I speak, I also am daring: "My pretensions are equal to theirs, but of course, it is folly to advance them, and they amount to nothing. Yet, even speaking in this foolish way, I possess every qualification on which they plume themselves" (Vincent).
Verse 22, "Are they Hebrews? So am I. Are they Israelites? So am I. Are they seed of Abraham? So am I."
LGT "Are they Hebrews? I also. Are they Israelites? I also. Are they seed of Abraham? I also."
These were the boasts of the false apostles, these Judaizers. They put great claim on their birthright of being Jews through and through. I also: this was Paul's answer to each one of the false teachers claims. "Paul had all their advantages of birth. He was an Israelite; of the honored tribe of Benjamin; a Pharisee, circumcised at the usual time (Phil. 3:5), and educated in the best manner at the feet of one of their most eminent teachers (Gamaliel) Acts 22:3" (Barnes).
Verse 23, "Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in death oft."
LGT "Are they servants of Christ? (As being beside myself I speak) above measure I [also]; in labors more abundantly, in imprisonments more abundantly, in stripes above measure, in deaths often."
Are they servants of Christ: up to now Paul had been comparing himself to an equal position with the false teachers, but now in the service of Christ, he exalts himself. As being beside myself, above measure I also: seeing how you regard me as a fool in my boasting, I will boast; you see, boasting was against Paul's character, but he felt it necessary to counter the boasting of the false teachers; as we might say: 'he's fighting fire with fire.' Being a servant of Christ was far superior to one being born a Jew, or being a good public speaker, or any other boast of these false apostles. Paul was not only a true apostle, but he was a true servant of Christ. In labors more abundantly: in the true labor of getting the gospel of Grace out; the false teachers were simply dogging Paul's steps in order to halt his teaching ministry. In imprisonments more abundantly: Paul had been in prison many times. The Scriptures list five times Paul had been imprisoned; however, Clement of Rome writes that he had been imprisoned seven times. In stripes above measure: Paul says that he had been beaten many times, as he states it, beyond measure. Vincent describes in detail this form of suffering:
"This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts 16:22,23. See on Acts 17:25), and none of the latter. The Jewish scourge consisted of two thongs of calf or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deut. 25:3 permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deut. 28:58,59; Deut. 29:9; Ps. 68:38,39. The possibility of death under the infliction was contemplated in the provision, which exonerated the executioner unless he should exceed the legal number of blows. Paul escaped Roman scourging at Jerusalem on the ground of his Roman citizenship. It is not related that he and Silas urged this privilege at Philippi until after the scourging. It is evident from the narrative that they were not allowed a formal hearing before the magistrates; and, if they asserted their citizenship, it may have been that their voices were drowned by the mob. That this plea did not always avail appears from the case cited by Cicero against Verres, that he scourged a Roman citizen in spite of his continued protest under the scourge, 'I am a Roman citizen' (see on Acts 16:37), and from well-known instances of the scourging of even senators under the Empire."
In deaths often: Paul constantly faced death in the cities, and when he had been beaten he came very close to death; this is what he means by the plural, deaths. He had faced death on numerous occasions.
Verse 24, "Of the Jews five times received I forty stripes save one."
LGT "From the Jews five times I received forty [stripes] except one."
(See the note above on the last verse describing his beatings)
Verse 25, "Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep."
LGT "Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I have made a night and a day in the deep."
Three times I was beaten with rods: this was a Gentile form of punishment. Once I was stoned: this is the Jewish form of punishment; of course today the word "stoned" has a completely different connotation. The Arab countries are still using this method of punishment, and the result is usually death. Three times I was shipwrecked: Luke records only one of these shipwrecks in Acts; however, not all history is contained in the Scriptures. I have made a night and a day in the deep: there is no record of this event, however, as I said, the Bible is not a history Book, but it does contain historical details that are accurate.
Verse 26, "In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren."
LGT "In journeyings often, in perils of rivers, in perils of robbers, in perils from [my own] race, in perils from [the] Gentiles, in perils in [the] city, in perils in [the] desert, in perils in [the] sea, in perils among false brethren."
In journeyings often: Paul is describing the perils he faced on his missionary journeys. In perils of rivers: the perils they faced during the rainy season, as the rivers would swell and flood. In perils of robbers: "The tribes inhabiting the mountains between the table-land of Asia Minor and the coast were notorious for robbery. Paul may have encountered such on his journey to the Pisidian Antioch, Acts 13:14" (Vincent). In perils from my own race: these are the conspiracies from the Jews who hated Paul. In perils from the Gentiles: As at Philippi and Ephesus. In perils in the city: As in Derbe, Lystra, Philippi, Jerusalem, Ephesus, etc. In perils in the desert: in the wilderness he would suffer from wild animals, ambushes, and hunger. In perils in the sea: referring again to his being shipwrecked. In perils among false brethren: this is the crowning peril that Paul faced; he could withstand the suffering of physical pain, but the attacks he suffered by the false brethren against the Gospel of Grace distressed Paul above measure. This is the entire reason Paul was boasting in the Lord.
Verse 27, "In weariness and painfulness, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness."
LGT "In labor and toil, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness."
These are all the physical pains that Paul experienced on his missionary journeys. "How many of us today could say that we have been through even the smallest part of anything like that? We sit in the lap of luxury. We live in an affluent society. We know practically nothing of hardship for the sake of Jesus Christ" (McGee).
Verse 28, "Beside those things that are without, that which cometh upon me daily, the care of the churches."
LGT "Beside the things without, that which presses on me daily, the care of all the assemblies."
Beside the things without: all the physical suffering he had been mentioning in the previous verses. Robertson states; "Surely no man ever found glory in such a peck of troubles as Paul has here recounted." That which presses on me daily: "Farrar remarks upon vv. 23-28, that it is 'the most marvelous record ever written of any biography; a fragment beside which the most imperiled lives of the most suffering saints shrink into significance, and which shows us how factional at the best is our knowledge of the details of St. Paul's life.' Eleven of the occurrences mentioned here are not alluded to in Acts" (Farrar - quoted by Vincent). The care of all the assemblies: Paul had great anxiety concerning the welfare of the Gentile assemblies, of which most of them he had founded. Paul had true agape love for these spiritual children of his.
Verse 29, "Who is weak, and I am not weak? Who is offended, and I burn not?"
LGT "Who is weak, and I am not weak? Who is scandalized, and I do not burn?"
Who is weak, and I am not weak: Paul is saying that he feels sympathy for those who are in weakness. This brings to mind that feeling of helplessness we have when one of our brothers or sisters loses a loved one. How weak we are in helping in their time of grief; the only thing we can do is to love them tenderly. Who is scandalized, and I do not burn: The word for "offend" is scandalizetai, which means to cause to stumble. Paul says that when one of my spiritual children are caused to stumble he burns with righteous indignation.
Verse 30, "If I must needs glory, I will glory of the things which concern mine infirmities."
LGT "If it is necessary for me to boast, [in] the things of my infirmity I will boast."
Paul says that he will not boast as the false teachers do about their wonderful attainments and great skills, but of his infirmities as he listed above. "Here we have the conclusion, drawn from all that has gone before - that Paul is more inclined to boast of those things that are connected with his infirmity, that is, those things which might, in the view of the world, bring him contempt, rather than glory, as, for example, hunger, thirst, imprisonment, stonings, stripes, and the like - those things, in truth, that we are usually as much ashamed of, as of things that incur great dishonor (Of all which we feel ordinarily as much ashamed, as if we had been shockingly defamed.)" (Calvin)
Verse 31, "The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not."
LGT "The God and Father of our Lord Jesus Christ, the One who is blessed to the ages, knows that I lie not."
Paul here appeals to God as his witness that all that he had previously experienced was true. Paul would never call God to witness if he did not think this a serious matter. While his adversaries were boasting of their wonderful accomplishments, if they heard of what Paul had gone through, they would laugh and scoff and say that it would be impossible for any man to endure such infirmities.
Verse 32, "In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:"
LGT "In Damascus the governor of Aretas the king, was guarding the city of the Damascenes, wishing to take me."
In Damascus the governor of Aretas the king: "Or Hareth, the father-in-law of Herod Antipas. His capital was the rock-city of Petra, the metropolis of Arabia Petraea. Herod's unfaithfulness to his daughter brought on a quarrel, in which Herod's army was defeated, to the great delight of the Jews. The further prosecution of the war by Roman troops was arrested by the death of Tiberius, and it is supposed that Caligula assigned Damascus as a free gift to Aretas" (Vincent). Was guarding the city of the Damascenes: "In Acts 9:24 we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request" (Robertson). Wishing to take Paul: O! How the Jews hated Paul. They regarded him as a turncoat.
Verse 33, "And through a window in a basket was I let down by the wall, and escaped his hands."
LGT "And through a window in a basket I was let down through the wall, and escaped his hands."
This was quite a humiliating experience for Paul, that 'Conqueror in Chains', the leader of the Christian movement. "In the last two verses, Paul mentions one particular part of his sufferings out of place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded in Acts 9:24,25. This was his first great danger and difficulty, and the rest of his life was at piece with this. And it is observable that, lest it should be thought he spoke more than was true, the apostle confirms this narrative with a solemn oath, or appeal to the omniscience of God V. 31. It is a great comfort to a good man that the God and Father of our Lord Jesus Christ, who is an omniscient [all knowing] God, knows the truth of all he says, and knows all he does and all he suffers for His sake" (Matthew Henry).
Share freely but cite the source: http://bbbiblehelps.epizy.com