I speak as concerning reproach, as though we had been weak. But in whatsoever way any is bold, (I speak foolishly,) I am bold also.
Read Chapter 11
Cornelius a Lapide
AD 1637
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 Ï€Ïὸς 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 Song of Solomon , 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.
I speak according to dishonour, as if we had been weak in this part. The interpreters are divided on this verse; the sense seems to be, I speak what others took upon as dishonourable in us, that we had not the like authority over you as these false teachers, and therefore could not keep you in such subjection as they have done. But yet I must tell you, that wherein if any man is bold, I am bold also; that is, I have no less motives to domineer and boast, than they have. And then he proceeds to particulars. (Witham)
I speak by way of disparagement, for you suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? When having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.
As though we had been weak. The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that you even bear with men who play the fool; but that you do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new f...
Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also.
See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: Would that you could bear with me in a little foolishness; 2 Corinthians 11:1 and again, Let no man think me foolish: if you do, yet as foolish receive me. 2 Corinthians 11:16 That which I speak, I speak not after the Lord, but as in foolishness. 2 Corinthians 11:17 Seeing that many glory after the flesh, I will glory also; 2 Corinthians 11:18 and here again, Whereinsoever any is bold, (I speak in foolishness) I am bold also. Boldness and folly he calls it to speak anything great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee...
Paul means by this that he can do all the things mentioned here, but he does not do so. Meanwhile, the false apostles exalt the Corinthians publicly and then rob them privately. But the people seem not to notice, having been deceived by them.
