2 Corinthians 11:13
For such are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.
What do you say? They that preach Christ, they that take not money, they that bring not in a different gospel, false apostles? ‘Yes,’ he says, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. Deceitful workers, for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. ‘And yet,’ says one, ‘they take no money.’ That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, that wherein they glory, they may be found even as we: in what follows, however, he hinted it more plainly, saying, If a man devour you, if a man take you captive, if a man exalt himself, you bear with him. But at present he accuses them on another account, saying, fashioning themselves. They had only a fashion; the skin of the sheep was but outside clothing.
2 Corinthians 11:14-15
And no marvel; for if even Satan fashions himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?
So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do anything, no marvel that the disciples also follow. But what is an angel of light? That has free liberty to speak, that stands near to God. For there are also angels of darkness; those which be the devil’s, those dark and cruel ones. And the devil has deceived many so, fashioning himself into, not becoming, an angel of light. So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is a ministry of righteousness? That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? By their works, as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. And when about again to enter upon his own praises, he first accuses them, in order to show that such an argument was forced upon him, lest any should accuse him for speaking about himself, and says,
2 Corinthians 11:16
Again I say. For he had even already used much preparatory corrective: ‘But nevertheless I am not contented with what I have said, but I say yet again,’
Let no man think me foolish. For this was what they did — boasted without a reason. — But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. ‘For indeed it is the act of folly,’ he says, ‘to boast: but I do it, not as playing the fool, but because compelled. But if you do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.’ Do you see how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, ‘that I may glory.’ And when about to do a little, again he uses yet another deprecatory expression, saying,
2 Corinthians 11:17
That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying.
Do you see how glorying is not after the Lord? For He says, When you shall have done all, say, We are unprofitable servants. Howbeit, by itself indeed it is not after the Lord, but by the intention it becomes so. And therefore he said, That which I speak, not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not ‘after the Lord,’ has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. But as in foolishness. Before he says, Would that you could bear with me in a little foolishness,” but now as in foolishness; for the farther he proceeds, the more he clears his language. Then that you may not think that he plays the fool on all points, he added, in this confidence of glorying. In this particular he means: just as in another place he said, that we be not put to shame, and added, in this confidence of glorying. And again, in another place, having said, Or what I purpose do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay? And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds, But as God is faithful our word towards you was not yea and nay.
- And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,