Paul now proceeds to present the marks of a true apostle in the context of confronting and exposing the false workers who were moving among the Corinthians. As mentioned earlier, these men had made certain allegations against him. This is often the way of the enemies of the truth; when they cannot gainsay the truth, they attempt to blacken the character of those who carry it. Therefore, in the following chapters, Paul sets forth the marks of a true apostle of Christ.
An Apostle of Christ Has Special Power in Ministry to Deliver People From False Ideas and Produce the Obedience of Christ in Them
Chapter 10:1-6—The first distinguishing mark of a true apostle that Paul touches on is that he has been endowed with special power from God in ministry to deliver people from their false ideas and produce in them “the obedience of Christ” (vs. 5). Paul’s enemies had accused him of walking “according to the flesh” and using “carnal” methods in his service, supposing that he was a fleshly man (vs. 2). He defends against this, and at the same time, uses the opportunity to show the true means of apostolic ministry.
Vss. 1-2—Exposing these opposers was a delicate issue because it could be construed that Paul was stooping to the same tactics that they used against him. Hence, his defence must be done in a right spirit. Therefore, he wisely approached the subject in “the meekness and gentleness of Christ.” Elsewhere, Paul had said, “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose” (2 Tim. 2:24-2524And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; (2 Timothy 2:24‑25)). This is something that we should remember when we have to meet opposition. “Meekness” has to do with a person’s character; “gentleness” has to do with a person’s manner. If we are meek, we will not give offence; if we are gentle, we will reach the hearts of those to whom we speak.
Paul acknowledges that he did not have the physical appearance and persona that worldly Greeks admired, being “base” in presence, though he had been “bold” toward them in the writing of his first letter. His opposers saw this as a fleshly tactic of intimidation; therefore, he explains why there was this change toward them. Earlier in their history, when he was there with them (Acts 18), the assembly was going on fairly well, and there was no need to speak to them severely. But later, when he left them, the assembly had gotten into terrible disorder and evil. Hence, there arose the need to speak to them sternly. This was such an obvious thing that Paul passes on to deal with their accusation of him walking “according to the flesh.” In addressing this, he makes it clear that his boldness was really “against some,” thus distinguishing the element of detractors from the rest of the Corinthians.
Vss. 3-5—Paul’s answer was that while he and his co-workers “walk in flesh” they did not “war after [according to] the flesh.” Paul uses the word “flesh” in two ways here. The first describes the human frailty of all men. Paul (as all other men) walked as such. The second is a reference to the old sin-nature, and Paul would not wage the Christian warfare according to the carnal and worldly methods of that fallen nature. (Note the absence of the article “the” when speaking of the first use of the word “flesh, ” and the presence of it in the second. This is fairly consistent throughout the epistles in the J. N. Darby Translation.) Fleshly weapons can no more subdue the flesh than Satan can cast out Satan. Christian warfare, on the other hand, is a spiritual battle, fought by spiritual means. The “weapons” of this warfare—the Word of God and prayer—are “mighty through God.”
Much of Paul’s apostolic labours in ministry involved the “overthrow” of the spiritual “strong holds” of the enemy. These are erroneous ideas and beliefs that are stubbornly lodged in the minds of men that Satan uses to keep them from the knowledge of the truth. Such “imaginations [reasonings] and every high thing” lift themselves up against “the knowledge of God,” and thus hinder a person from seeing the truth. These strongholds need to be pulled down if men are going to be blessed, and this cannot be done by fleshly arguments (2 Tim. 2:1414Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. (2 Timothy 2:14)). The presentation of the truth in the power of the Spirit is what overthrows those false ideas. While every Christian minister uses these spiritual weapons (the Word of God and prayer) in his service for the Lord, none but an apostle could use them with such power and effectiveness.
Reception of the truth is more than judging and laying aside wrong ideas; our “every thought” on spiritual subjects must be brought into captivity “to the obedience of Christ.” Paul did not say, “obedience to Christ,” as some translations render it, but “the obedience of Christ.” This refers to the kind of obedience that Christ had in His life—a willing submission to His Father. It is an obedience that is borne out of love (John 14:3131But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence. (John 14:31)). This was the character of obedience that Paul laboured toward with all men.
This is the first great mark of a true apostle of Christ that Paul elaborates on. An apostle has spiritual weapons in his warfare that are mighty through God in producing Christ’s obedience in the saints. In contrast to this, the influence of the false apostles among the Corinthians only furthered disobedience in that assembly.
Vs. 6—Through the writing of Paul’s first letter, the Corinthians in godly obedience dealt with the disobedience in their midst by excommunicating the offending man and setting right the other things wanting in the assembly. But Paul makes it clear here that “all disobedience” had not been revenged. This was an allusion to the element of detractors in their midst who were undermining him and his apostleship. He makes it clear that he was in “readiness to revenge” this by using his apostolic power to discipline these opposers. (Compare 1st Timothy 1:20.) Furthermore, he said that he would do this when their “obedience” was “fulfilled” in the restoring of the repentant brother (chap. 2:9).
An Apostle of Christ Has Special Authority From the Lord to Exercise Disciplinary Judgment If Needed
Chapter 10:7-11—The reference to using apostolic power to revenge disobedience brings Paul to speak of another mark of a true apostle—he has special authority from the Lord, and if need be, it could be used in judgment for the discipline and correction of offenders.
Paul brings this up in the context of another charge that his detractors had brought against him; they accused him of being a hypocrite. They said that he was a mild and cowardly man “when present,” but a brave and bold man when he was “absent” (vss. 9-10). They said that he held off coming to them and bombarded them from a distance with a stern and critical letter because he didn’t have the personal fortitude to confront the assembly personally and accuse them face to face concerning their faults. They saw this change of manner as some fault of character, not realizing that the circumstances were altogether different.
Vs. 7—In the face of this sharp accusation, Paul felt it necessary to defend himself yet again before people who should have trusted him. Paul’s question, “Do ye look on things after the outward appearance?” (vs. 7) indicates that his opposers were not delivered from Greek ideals in the society in which they lived. They were influenced by external appearances rather than inward realities, and this shows that they were not delivered from worldly thinking. They thought that the servant of the Lord would have a commanding presence with impressive eloquence. It led them to conclude that a person with such a weak bodily presence and a poor style of speaking couldn’t possibly be an apostle and ambassador of Christ. They obviously fancied the opposite qualities in themselves and concluded that they were “Christ’s” because of it! However, their criterion for judging whether a man was spiritual or not was terribly fleshly and wrong. Paul said that if that was their basis for being “Christ’s,” then they needed to “think this again.” This brings into question whether these people were even saved.
Vss. 8-11—Paul says that he didn’t want to boast of the “authority” he had as an apostle and thus to sound as though he was threatening them, but his opponents needed to take his apostleship seriously. He was no coward and would demonstrate it when he came, if necessary. His apostleship had been given to him for the “edification [building up]” of the saints and not for their “destruction [overthrowing].” But if a situation arose, he could exercise apostolic judgment (chap. 13:10). Paul did on occasion deliver ones to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20)), and for the “destruction of the flesh” in those who practiced immorality (1 Cor. 5:55To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Corinthians 5:5)). This is purely an apostolic function.
If these people didn’t stop denigrating him and his co-workers, he would use his apostolic authority to inflict this kind of discipline on them. Paul refrained from moving among the saints with bold apostolic power, either by writing “letters” or in oral ministry, though he could have (and did in the writing of the first letter), because he didn’t want to “terrify” them (vs. 9). If he moved in this manner among the saints, they would be motivated to obedience though fear of judgment, rather than by affection for Christ, and he didn’t want that.
Apparently, his critics had been suggesting to the Corinthians that Paul’s “weighty and powerful” letters were an effort of his to counteract his weak bodily presence and contemptible speech (vs. 10). But he says that when he came, they would see that he was no hypocrite. He would be in “deed” what he was in “word” and thus deal with that opposing element (vs. 11).
An Apostle of Christ Has Power to Open New Fields of Labour, and Does Not Encroach on Another Man's Sphere of Service
Chapter 10:12-18—Paul’s detractors were saying that he was encroaching on their field of labour in Corinth. They obviously didn’t want him around and saw him as a threat to their comfortable situation in that city. Hence, they invented this argument to convince the Corinthians to tell Paul to go somewhere else and minister. Here, again, this accusation was entirely false. Paul uses it to speak of another mark of a true apostle of Christ—he has power in ministry to pioneer new fields of labour, and therefore, has no need to go into another man’s sphere of service.
This accusation was quite unfounded because the assembly at Corinth had begun through Paul’s labours; how could it be construed that in ministering to his own converts he was stretching himself beyond his measure and encroaching on their sphere of labour? In fact, things were quite the opposite; these false servants had invaded the sphere that Paul had pioneered in Corinth and were taking credit for his labours!
Vss. 12-14—Paul moves to speak to this. In doing so, he says that he would not “dare” to join the worldly principles of competition that marked “some” in ministry—an allusion to his adversaries. They were “measuring themselves by themselves, and comparing themselves among themselves.” Paul adds that this was “not wise.” Again, this shows that these people were not delivered from the worldly principle of competition, which characterized the Greeks. Paul did not want to give the appearance of competing with those who opposed him. He said, “We will not boast out of measure, but according to the measure of the rule which the God of measure has apportioned to us.” In boasting “according to measure,” he had not over-stretched himself in reaching to the Corinthians (“to you also”). The work of the Lord in that area began with him coming to them and “preaching the gospel,” whereby they were saved. They were his converts!
Vss. 15-16—In fact, Paul said that he made it a practice not to intrude into “other men’s labours.” An apostle of Christ has power in ministry to open new fields of labour and does not need to encroach on another man’s sphere of service. This apostolic power is what these false workers didn’t have, and it shows that they were not apostles of Christ at all. Not having their own field of labour, they worked their way into the assembly at Corinth that had been established by Paul (Acts 18), and were building “wood, hay, stubble” on another man’s foundation (1 Cor. 3:9-159For we are laborers together with God: ye are God's husbandry, ye are God's building. 10According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14If any man's work abide which he hath built thereupon, he shall receive a reward. 15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:9‑15)).
Paul’s “hope” for the Corinthians was that their “faith” would be “increased” to the point that they would support him in opening a new work “in the regions beyond.” He was careful not to "boast in another man’s line of things made ready" to his "hand."
Vss. 17-18—Paul pauses to give a practical lesson to all who serve. He tells us to beware of exalting ourselves through the labours of others. This is what King Saul did. Jonathan had wrought a victory in Israel against the Philistines, and Saul tried to take credit for it! He “blew the trumpet throughout all the land” telling the people that he had smitten the garrison of the Philistines (1 Sam. 13:3-43And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear. 4And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal. (1 Samuel 13:3‑4)). If anyone glories, he should glory in what the Lord has been pleased to do through him. Paul said to the Galatians, “Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another” (Gal. 6:44But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (Galatians 6:4)).
These false workers among the Corinthians were commending themselves in an attempt to get a footing among them, but it wasn’t a legitimate commendation. The saints are to support the ministry of those “whom the Lord commends.” This will be evident by people being helped by their ministry.
An Apostle of Christ Has Power in Ministry to Attach the Affections of the Saints to Christ
Chapter 11:1-6—Paul now moves to speak of another great mark of a true apostle of Christ—his ministry attaches the affections of the saints to Christ, and thus, makes Christ precious to their hearts. He brings forward this point in the context of exposing the false ministry of his opposers.
Vs. 1—Paul asks the Corinthians to bear with him a little as he continues to speak of himself in what he admits is “folly.” To boast in anything except the Lord was a foolish thing to Paul. However, he believed that speaking of himself on this occasion was necessary in order to properly expose these false workers.
Paul had “godly jealousy” for the spiritual welfare of the Corinthians. He believed that they were in serious danger through the influence of these false workers; hence, they needed to be exposed. There can be nothing more distressing for a servant than to learn that someone has come along behind his back and corrupted his converts by some evil work. Paul feared—not that his reputation was being tarnished by these deceitful workers—but that the work of God in the Corinthians was in danger of being destroyed. The destructive work of the enemy could not touch the salvation of their souls, but it could undermine their beliefs and corrupt their affection for Christ.
Vs. 2—Paul begins by speaking of his burden in ministry. It was actually two-fold: firstly, to present Christ to his hearers in deed and in word (chap. 4:10-13); secondly, to present his hearers to Christ with undivided affections (chap. 11:2). He did the first by living Christ and by preaching Christ to all who would hear. He did the second by engaging the affections of believers with Christ in such a way that they became detached in heart from everything in this world and attached to Him. The effect of this ministry, “espoused” the saints “to one husband”—the Lord. Espouse means to embrace in bridal affection. This is a great characteristic of true Christian ministry; it makes Christ precious to the hearts of His saints, and thereby they become attached in heart to Him. The result is that they willingly and affectionately reserve themselves for Him alone “as a chaste virgin to Christ.” A “virgin,” in Scripture, is one who keeps himself unspotted from the world, for Christ’s sake.
Vs. 3—We can be sure that ministry that draws the affections after Christ will be under attack. Satan hates Christ, and he hates anything that would espouse the heart of the saints to Christ. Hence, he will attempt to introduce his evil workers among the saints in an effort to corrupt their affections (Matt. 13:2525But while men slept, his enemy came and sowed tares among the wheat, and went his way. (Matthew 13:25); Jude 44For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4); 2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)). Paul says that this enemy is so intent on his mission that he will use “any means” to accomplish it. His main tactic is deception. “As the serpent beguiled [deceived] Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” Satan tempted Eve with the acquisition of knowledge. He said, “Ye shall be as gods, knowing good and evil” (Gen. 3:55For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. (Genesis 3:5)). He was using that same tactic with the Corinthians, and he still works among Christians on that line. These false teachers were promising higher knowledge that intrigued the saints’ “minds,” but at the bottom of it Satan was using it to steal their hearts away from Christ.
The truth of God, however, is marked by “simplicity;” it is pure and clear, and not difficult to grasp, if the heart is willing. Simplicity should not be confused with what is elementary. Some have thought that Paul was saying that we shouldn’t dig into the details of Scripture, but to stay with the elementary truths of the gospel in our Bible readings. But that is not what Paul is saying here. He is speaking of simplicity in the sense of clarity. He is saying that Satan’s way is to get the saints away from that by complicating the truth with esoteric and obscure expressions that are confusing. He is a master of craft and subtlety and works in that context. His ministers will be known by their elaborate and difficult-to-understand phraseology.
Vss. 4-6—In contrast to Paul’s ministry, which attached the hearts of the saints to Christ, these false workers preached “another Jesus,” “another Spirit,” and “another gospel,” which in effect turned the saints away from Christ. Note: these false teachers did not attack the truth directly, but introduced a rival ministry that undermined the truth. This is often the way of the enemy. Instead of attacking the truth openly, he will introduce his poison that will accomplish his desired end in perverting the truth. Oftentimes it is introduced a little at a time, until the whole is poisoned (Matt. 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33)). This was the case when Elisha and the sons of the prophets made a “great pot” of “pottage” (2 Kings 4:38-4138And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof. 41But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. (2 Kings 4:38‑41)). Someone unknowingly “shred” poisonous “wild gourds” into the pot. Shredding them into the pot indicates that the poison was introduced a little bit at a time. Let us be on guard.
Paul’s use of the Lord’s name as a Man when He walked in this world (“another Jesus”) indicates that those false teachers' message had some corruption in connection with the Lord’s Manhood. To touch the Person of Christ in this way is a very serious thing indeed. Paul doesn’t go into what it was that they taught that was false, and this is a lesson for us; we should not be occupied with searching out and familiarizing ourselves with all the errors in Christendom. Delving into error can lead to falling into error—even if we are trying to correct it. Our occupation should be with the truth; if what is taught does not coincide with the truth (1 John 2:2424Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. (1 John 2:24)), that is all that we need to know; we should reject it.
These false apostles were also teaching that the saints needed to receive “another Spirit.” In saying, “Spirit” (capital “S”), Paul indicated that they were imitating the Spirit of God in some way, and claiming that He was leading them. However, it is evident that the spirit behind their teaching was not the Holy Spirit. Paul warned Timothy that in the latter times some would depart from the faith “giving heed to seducing spirits, and doctrines of devils [demons]” (1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1)). Apparently, what these men were teaching was from this evil source.
Since these were the sad facts about these false apostles, Paul says to the Corinthians that they would do well to “bear with” him as he spoke candidly of them and of himself, for he was trying to defend them from an insidious attack of Satan through these false workers. In one sense, there are really only two kinds of ministry—the true and the false. One espouses the heart to Christ in heaven; the other draws the mind and heart away from Christ after earthly things. One will glorify Christ and make much of Him; the other will give man glory in some way. All ministry can be tested by this simple standard.
His detractors took issue with him because he was “simple in speech.” He explains that it was his habit to do so in “making the truth manifest” among the saints. To present the truth in an array of high sounding technical terminology (which Paul could have done, being a very learned man – Acts 22:33I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. (Acts 22:3)) tends to impress the hearers with the teacher and his learnedness, rather than occupying them with Christ. Therefore, Paul avoided this in his ministry, even if it meant being criticized for it. We would do well to follow this same rule. Using simple language in ministry, however, does not mean that we should “dumb down” the truth. Paul said that while his presentation of the truth was simple in speech, it was “not in knowledge.” He presented the deep truths of God in simple language so that the saints could understand. This is the mark of a true teacher.
An Apostle of Christ Will Sacrifice Himself to Impart Blessing to Others
Chapter 11:7-15—Another mark of an apostle of Christ is that he is a selfless labourer. He will sacrifice himself in order to impart blessing and help to the saints. He has no interest in taking from the flock of God—only to give to the flock. A true apostle is known not by what he takes from the flock of God but by how much he gives to the flock. Hence, he will not stoop to use the ministry as a means to gain wealth or position among the saints.
In contrast to this, these false workers were using the ministry to serve their own ends. They had taken up the service of the Lord as a profession—“a trade” (chap. 2:17), and enjoyed taking funds from the Corinthians, and even boasted of it (chap. 11:12, 20). This is the very thing the Lord found fault with in the shepherds of Israel who fleeced the flock of God in Israel (Ezek. 34:2-32Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. (Ezekiel 34:2‑3)). These false workers pandered after the Corinthians’ money. They actually found fault with Paul for not taking from the Corinthians monetarily, because it ran contrary to their image of a servant of God. They believed that such (as themselves) were to be waited on hand and foot, and that they should move among the saints with the commanding presence of a king. When Paul abased himself and was willing to do common labour, his detractors used it as a proof that he was not a real apostle.
Vs. 7—Paul asks the Corinthians whether it was really “an offence” to abase himself among them and work with his hands as a common labourer, so that the gospel could come to them “freely.” As a rule, when working in a new area, and new converts result from those labours, it is not wise to immediately begin taking gifts from them financially. It gives a wrong picture of the gospel in the community (1 Thess. 2:99For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. (1 Thessalonians 2:9)). Paul knew this, and told the Corinthians in his first letter that he refrained from this practice because he feared that it might “hinder the gospel of Christ” (1 Cor. 9:1212If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. (1 Corinthians 9:12)). To avoid any wrong idea of the gospel, it was Paul’s habit to work with his hands among the saints until they were established (Acts 18:3; 20:343And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. (Acts 18:3)
34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. (Acts 20:34)). His refusal to accept support from the Corinthians was in no way an acknowledgement that he was not an apostle.
Vss. 8-10—Furthermore, Paul told them that he took “wages [hire]” from “other assemblies” while he was with them in Corinth. He mentions this to show that he didn’t object to the principle of receiving financial help as fellowship from assemblies. He elected not to do it with the Corinthians, and “no man” could stop him from boasting that he hadn’t been a financial burden on them while he was there.
Vss. 11-12—Paul did this, not because he didn’t “love” the Corinthians—God knew that he truly loved them. He said that he would continue this practice to “cut off occasion [claim]” from those who were taking from the Corinthians, and boasting in it. These false teachers were actually pointing to their gifts from the Corinthians as some sort of proof that they were apostles—(Paul adds) “even as we.” But they couldn’t rightly use that argument to “claim” that they were legitimate apostles of Christ, because Paul was an apostle of Christ and he didn’t take from the Corinthians financially.
Vss. 13-15—The Corinthians needed to see these false workers for what they really were. Paul says that they were self-appointed “false apostles” and “deceitful workers” who were “transforming themselves into the apostles of Christ.” Paul comes out very directly and identifies them as Satan’s “ministers” because they were doing Satan’s work in the assembly. This was a strong statement indeed, but the Corinthians needed to know this. That such individuals should be found moving among the saints should not surprise us, for Scripture abounds with warnings of “false Christs” (Matt. 24:23-2423Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. (Matthew 24:23‑24)), “false apostles” (2 Cor. 11:1313For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. (2 Corinthians 11:13)), “false prophets” (Matt. 7:1515Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. (Matthew 7:15)), “false teachers” (2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)), and “false brethren” (Gal. 2:44And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (Galatians 2:4))—many of which will infiltrate the Christian ranks.
Imitating their master, these false teachers covered their evil with a show of righteousness. They “transformed” themselves “as ministers of righteousness.” This is often the manner in which Satan moves to give his evil work an appearance of being of God. Oftentimes believers who are out of communion with God, and are doing Satan’s work in the assembly in some way, will have a personal exterior of being very righteous and super godly—and many are deceived by it. When they press their agenda and foist their opinions on the assembly, people are impressed with their air of godliness and conclude that they must be right, and will defend, and sometimes even promote them. But really it is wearing “a rough garment to deceive” (Zech. 13:44And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: (Zechariah 13:4)). A rough garment is a prophet’s clothing. Let us beware; Paul says that Satan himself can be “transformed into a angel of light,” and “his ministers” can be too. Let us be careful to not get caught up in something that looks righteous, but really is something that is not of God. Satan often works in a context of righteousness; it is quite possible to do something that we believe is for God, but the thing is not of God.
An Apostle of Christ Suffers for the Truth That He Carries
Chap. 11:16-33—Another thing that characterizes a true apostle of Christ is that he pays a price for carrying the truth by suffering persecution. Bible historians have recorded that every apostle of the Lord Jesus Christ suffered martyrdom, except John—though they attempted to kill him.
Vss. 16-20—By way of introduction to this next mark of an apostle, Paul again expresses his reluctance to speak of himself, but to properly expose these false workers, he felt that it was necessary. In saying these things about himself, he trusted that “no man” would think of him as a boasting “fool.” But if the Corinthians did see him as such, they should be happy to receive him “as a fool,” because they “suffered fools gladly”—an allusion to their allowing these charlatans to move among them, and even support them. In essence, Paul was saying, “I know that it’s foolish to boast of oneself, but since you allow a good deal of it from those who exalt themselves and prey upon you and bring you into bondage—if you think that I am boasting, I’m sure you’ll forgive me for engaging in it in trying to make my point.” If they were willing to put up with the Judaizing teachers among them, then they should give him some space to do it without criticism. Thus, he used a touch of irony here.
Vss. 21-22—Paul then turns to speak of the subject of suffering “reproach.” Having no real credentials from the Lord, these false workers were pointing to false credentials that in no way proved that they were real apostles. They couldn’t use their heritage and other such natural things to prove that they were apostles, and that Paul wasn’t, because he had those credentials too. If they pointed to their “bold” speaking, Paul could do the same. If they pointed to their “Hebrew” decent (pride of race), Paul could too. If they claimed they were “Israelites” (the peculiar privileges of that nation), Paul could claim that as well. If it was their family connections with “Abraham” (their special promises of blessing) Paul could also claim that (vs. 22). But these things in no way prove that a person is an apostle of Christ.
Vss. 23-27—Paul goes on to show that if they dared to claim that they were true “ministers of Christ,” then they would have their share of the sufferings of Christ, as he did. Paul and the other apostles bore the marks of the sufferings of Christ in their bodies. He speaks of this in Galatians 6:1717From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Galatians 6:17), saying, “I bear in my body the marks [brands] of the Lord Jesus.” If anyone questioned Paul’s apostleship, all they had to do was look at those mark—they attest to the fact that he was a real apostle. But this strangely was missing with these false teachers; there is no evidence that they suffered for Christ. The Apostle John says that a great telling indicator of false prophets is that “the world hears them” (1 John 4:55They are of the world: therefore speak they of the world, and the world heareth them. (1 John 4:5)). They are accepted by the world because they speak things that the world understands. Hence, the world does not cast its reproach upon them. This is compelling evidence that these supposed ministers of Christ were false.
Paul takes the liberty to continue a little on the subject of suffering to show what an apostle of Christ must endure for His name’s sake. The Lord said of Paul, “I will show him how great things he must suffer for My name’s sake” (Acts 9:1616For I will show him how great things he must suffer for my name's sake. (Acts 9:16)). This was certainly fulfilled in his life as an apostle. Paul as much as says, “You have compelled me to boast about myself; but I’m not going to speak of things for which people would envy me; I’ll speak of that which none would want—my sufferings for Christ in the gospel.” He then launches into the most convincing proof of being an apostle. He sets before us a moving record of his sufferings for Christ, listing some 25 things—many of which happened to him several times. In all the things that Paul mentions, he does not bring forth the many mighty signs and wonders that were done through him. Such would only intrigue and fascinate our minds and occupy us with the servant. Instead, he sets before us incidences of his suffering and indignity. Let us remember, too, that the record of Paul’s sufferings for Christ was not complete at the time of his writing this letter. Sufferings he endured in the latter chapters of Acts would not be included in these, because they hadn’t occurred yet (i.e. Acts 20:32; 23:2, 12; 27:41-4432And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)
2And the high priest Ananias commanded them that stood by him to smite him on the mouth. (Acts 23:2)
12And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. (Acts 23:12)
41And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. 42And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. 43But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: 44And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. (Acts 27:41‑44)).
We will not go into each of these sufferings except to explain what he meant in saying, “In deaths oft.” This doesn’t mean that Paul died many times, but that he risked his life frequently in death-threatening circumstances (1 Cor. 15:3131I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. (1 Corinthians 15:31); 2 Cor. 1:8-9; 4:118For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 9But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: (2 Corinthians 1:8‑9)
11For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. (2 Corinthians 4:11)). In all of these incredible sufferings, there is no mention of him soliciting the sympathy and prayers of the saints—they probably knew little or nothing of them. In fact, if it had not been for these evil teachers infiltrating the assembly at Corinth, and the Corinthians compelling Paul to speak of himself, we would never have known of these experiences; the book of the Acts does not record these things. J. N. Darby said, “These few lines sketch the picture of a life of such absolute devotedness that it touches the coldest heart; it makes us feel all our selfishness, and bend the knee before Him who was the living source of the blessed apostle’s devotedness, before Him whose glory inspired it.”
We see in this summary of Paul’s sufferings for Christ an outstanding proof of his apostleship. Even though his opposers didn’t see him as a true apostle, it is obvious that Satan did! If he were just a freelancer who wasn’t doing anything to build up the Church of God, Satan wouldn’t have concerned himself with him. But that was not the case; Satan hurled every conceivable persecution against Paul to stop him in his service for the Lord. Is not this an outstanding proof of his apostleship? Every true Christian servant will suffer persecution if he is faithful (2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)) but it is unlikely that it will reach these apostolic proportions. And what could these false apostles bring forth in this regard to prove that they were apostles of Christ? There is no record that they suffered for Christ at all!
Vss. 28-31—Perhaps the most difficult of all Paul’s burdens was his “care of all the churches [assemblies].” Mr. F. B. Hole said, “To bear with the feebleness of the weak, to listen again and again to the complaints of the offended, to correct the foolishness of the saints, and contend for the truth against false brethren, all this must have been the most testing thing of all. Yet he did it.” Just in terms of how deeply Paul was concerned for the saints set him apart from all the false workers. He genuinely cared for the welfare of each assembly and laid down his life for them. We have no record that the false teachers in Corinth cared so for the flock of God.
Vss. 32-33—Paul then tells us of the narrow escape he had from Damascus, being let down by his brethren “through a window in a basket” over the wall of the city. This is the first recorded suffering of persecution that Paul experienced (Acts 9:2525Then the disciples took him by night, and let him down by the wall in a basket. (Acts 9:25)). It seems rather tame and prosaic when contrasted with the dramatic sufferings that he had been speaking of previously. It is somewhat anticlimactic, but it serves to illustrate Paul’s point of not glorying in oneself. He marched to Damascus with great pomp and pride as a distinguished representative of the Jewish supreme council, and he left by slinking away in darkness like a hunted thief. Could anything be more humiliating? And why did it happen?—because Christ had become the Object of his life and the Person that he now served. The lion had been turned into a lamb through the transforming power of the grace of God. In his escape, the Lord gave him no special favours—no miracle was performed for him. It was an inglorious experience, to say the least. Anyone who gloried in himself would not mention this humiliating experience. The telling of it indicates apostolic humility.
Herein lies a practical lesson for all who minister the Word. If we make a personal reference in ministry, it’s best to speak of something that does not bring glory to ourselves. Mentioning something that deprecates ourselves rather than putting ourselves in a favourable light, is the self-effacing manner of the Apostle, and the example for us.
It is interesting that the Lord used Paul’s brethren to let him down, and it was the means of his being preserved. Our brethren, who know us best, have a way of keeping us humble at times when we might otherwise get puffed up. It may be a word or two given to us, or some action towards us. Paul could thank the Lord for having brethren in Damascus who did that for him. When our brethren act in this role with us, we usually don’t appreciate it, but when we reflect on it later, we often realize that the Lord was in it for our preservation.
An Apostle of Christ Is Given Special Visions and Revelations
Chapter 12—In the final two chapters of the epistle Paul continues to speak of the distinguishing marks of a true apostle, and thus defends his apostleship. But in these chapters, he no longer contrasts the false apostles with the true—in fact, they are not mentioned again in the epistle. Instead, Paul draws a comparison between himself and those who were true apostles, and shows that he did not “come behind” them in any way (chap. 12:11), thus, he proves his apostleship from a different perspective.
In this chapter (12) Paul comes to “visions and revelations of the Lord”—another distinguishing feature of a true apostle. Again, this is something that a servant of the Lord today cannot rightly claim to have. Such revelations were given to the apostles and prophets in the inaugural years of the Church when the truth of the present dispensation was in the process of being “delivered unto the saints” (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). Since the truth has been recorded in the Holy Scriptures and the apostles have passed off the scene, the visions and revelations that God gave in establishing Christianity are no longer needed.
In chapter 11 Paul spoke of being “let down” in the most undignified way; now in chapter 12 he speaks of being “caught up” in the most majestic way. In chapter 11 he gloried in his sufferings; here in chapter 12 Paul glories, not in the visions and revelations given to him, but in his infirmities (vss. 5, 9). The experiences in the previous chapter were in the body, but in this chapter the experience was something out of the body, though he says that he could not be sure that it was.
Chap. 12:1-4—Paul states again that it was repugnant to him to glory in himself, but that he felt compelled to do it to silence his critics.
He now relates something that he had apparently kept to himself for fourteen years. This was another evidence of humility; the average person would have declared it to everybody. He was “caught up to the third heaven,” which he says is “paradise,” where he heard “unspeakable” things. This experience coincides with the incident in Lystra when he was stoned to death (Acts 14:1919And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. (Acts 14:19)). Both had happened “fourteen years” earlier. Apparently he was having this incredible experience of being caught up to paradise while they dragged his dead body out of town.
The vision and revelation from the Lord was a special privilege given to him for his own illumination and spiritual strengthening. In relating the experience he does not speak of himself as an apostle of Christ but as “a man in Christ.” This is not because he wasn’t an apostle but because he wished to show that such is not beyond the experience of every Christian, for every Christian is “a man in Christ.” It is the position of every believer in the new creation race under Christ (2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17)). It will be the privilege of all in the new race of men to have this experience when they are called into the Lord’s presence, either when they die or at the Lord’s coming.
In saying, “A man in Christ,” “such an one,” “such a man,” etc., Paul shows that when a person is consciously in the Lord’s presence, he does not glory in himself. Quite the opposite, being in the enjoyment of heavenly things one loses sight of himself altogether. What a blessed deliverance this is! One would think that if there ever were something one could glory in, it would be this experience. Paul chooses not to go into the details, but states that what he experienced was “not lawful for a man to utter” to others on earth in their mortal bodies.
He “heard unspeakable words, which it is not lawful for a man to utter.” This does not mean that he saw and heard mysterious utterances that were unintelligible to him, but that we have no words in our earthly language in which to express the experience. The experience was unutterable, but not unintelligible. Paul understood what he experienced, but he couldn’t express it in human language.
Three Heavens in Scripture
Paul calls the third heaven “paradise.” It is a scene of joy, beauty, and glory where God dwells in light and love. It is where the thief on the cross went immediately after dying (Luke 23:4343And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)) and where all the redeemed are or will be.
Chap. 12:5-6—Instead of glorying in this incredible experience, Paul tells us of the “infirmities” that the Lord allowed him to have when he came back to consciousness on earth. This, again, is a testament to his humility.
Chap. 12:7—Such were the lofty visions and revelations that Paul experienced, that there was a danger of pride rising up in his heart. The flesh in him had not changed by the experience. Hence, the Lord permitted a “messenger of Satan” to “buffet” him with an unknown bodily affliction. Paul calls it “a thorn for the flesh.” If the Lord had not done this, the flesh would have intruded into Paul’s work and spoiled his usefulness in service. Under normal conditions the flesh is to be kept down in the believer by walking in the Spirit (Rom. 6:11-1411Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:11‑14); Gal. 5:1616This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5:16)). But this was no ordinary experience, and thus it required a special “thorn for the flesh.”
This shows us that the flesh is not eradicated from the believer by having a high spiritual experience, as the Salvation Army Holiness Movement falsely claims. Incredible spiritual privileges and experiences do not change the flesh—not even in an apostle. Paul didn’t need the thorn when he was caught up to the third heaven but he did when he came down to earth.
Paul does not say what the “thorn” was, just that it was an infirmity (vs. 9). It was some bodily sickness or disease. Some have speculated that because he refers to a problem he had with his eyes when he wrote to the Galatians, that perhaps it was a disease in his eyes (Gal. 4:1515Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. (Galatians 4:15)). All we really know is that it was something that made Paul contemptible in the eyes of others, and thus it was used of the Lord to keep him from being lifted up with pride. The thorn was not sent to correct the evil of the flesh in Paul—for the flesh cannot be corrected (John 3:66That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6))—but to help him in a preventative measure from letting the flesh get carried away with its own self-importance.
Hence, the thorn had a two-fold effect on Paul:
It kept him in humble dependence on the Lord.
It kept the saints from exalting him as some super-servant of God.
He says, “Lest I should be exalted.” The KJV, twice adds, “above measure,” but these words are not in the Greek text. They make it sound as though Paul was saying that it would be acceptable to exalt oneself, but just not to do it too much. This, of course, does not convey the point Paul was making. Self-exaltation is always dangerous—even a little bit of it. Let us beware of having a pretentious, self-asserting spirit that would seize upon some incident or experience in our lives which we could use to exalt ourselves that would give others an impression of spirituality and devotedness that we really do not possess.
Chap. 12:8-10—Paul initially thought that the thorn would hinder him in his service, and he “besought the Lord thrice, that it might depart” from him. In perfect wisdom, the Lord answered his prayer, but not his prayer request. The Lord did not remove the affliction, but used it to teach Paul some important spiritual lessons that would work to preserve him in his service. When he discerned that it was not the Lord’s will to take the trial away, he submitted to it “most gladly” for he just wanted to have the will of the Lord in his life. In return, the Lord gave him the assurance of His sufficiency in grace to sustain him in the infirmity, and this comforted his heart. It enabled him to endure the infirmities, reproaches, sufferings, etc. If the Lord has given us some burden or affliction to bear, let us not complain about it but to submit to His will in the matter—it may be His way of preserving us in the path, and making us useful in His service.
The immediate result of Paul’s submission in the matter was that “the power of Christ” rested upon him. All who witnessed his ministry saw the Lord working through him, and it made a deep impression on them. Hence, the very thing that Paul thought would hinder his service actually helped him in his service! He learned at least two great things from the trial:
The Lord’s grace is sufficient to sustain His people in the most difficult trials.
Weakness in the trial can become an occasion for manifesting the Lord’s power.
This shows another distinguishing mark of an apostle that nobody wants to have—he has special discipline from the Lord on account of the incredible revelations he has been given and the work he is called to do. What distinguished Paul as a genuine apostle of Christ was not just that he had these visions and revelations—because other genuine prophets in those early days of the Church had these too (Eph. 3:55Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:5))—but that he needed special discipline in the school of God to keep him humble and useful. There is no record of these false apostles having this credential. They may have envied Paul’s apostleship, but none of them envied his discipline. They might claim to be apostles and have revelations, etc., but let them show us their “thorn” for the flesh that would prove it.
The practical lesson for us here is that God can do a lot more with a broken man than He can with a man who seems strong in his own strength. People say, “I want to feel strong.” But what they need to feel is their own weakness, because then the Lord’s power can work through them, and He gets the glory. Paul said, “When I am weak, then am I strong.”
An Apostle of Christ Has Power From the Lord to Do Mighty Signs and Wonders
Chap. 12:11-12—Paul’s opponents “compelled” him to adopt a method of defence, which he declares to be “foolish.” He now moves to speak of another proof of his apostleship—“signs and wonders and mighty deeds.” It is interesting that Paul left this to the last of his proofs; we probably would have put this first.
Before referring to these signs and wonders, Paul seems to use a little irony in mentioning “patience” first. In effect he says, “How could you question whether I am an apostle? Just look at all the patience I've had with you; that in itself ought to prove that I am!” When it came to signs and wonders and mighty deeds, the Corinthians ought to have been the ones commending him, for he had done many such miracles in their midst. If a question arose from Paul’s opposers, they should have been ready to meet the challenge and to defend him. They, of all people, had witnessed the proof that he was not “behind the very chiefest apostles” in this.
Chap. 12:13-15—Continuing his irony, Paul asks if there was any particular thing that he had done to the Corinthians that would lead them to doubt his authority as an apostle. They came behind no assembly in spiritual gifts (1 Cor. 1:77So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:7)), but in this matter he says that they were “inferior to the other assemblies,” for the other assemblies acknowledged him as an apostle. He asks if it was his unselfish refusal to burden them with financial remuneration for his labours. If so, he says that they should exercise true Christian grace and forgive him “this wrong.”
He says that if his “third” proposal to pay them a second visit were carried out, he would do the same thing again, and not be “burdensome” to them, because he wanted them to know that his motives toward them were pure. He had no interest in taking anything from them. He says, “I seek not yours, but you.” As a true father in Christ, Paul was prepared to provide for them. He didn’t want to take from them; he wanted to give to them (spiritually). Even in natural life “the children ought not to lay up for the parents, but the parents for the children.” This same order should prevail in spiritual things. He would gladly “spend and be spent” for them. To “spend” is to willingly reach into one's resources and to give where there is a need. To “be spent” is to have someone take advantage of your resources without your consent to it. In either case, Paul was glad for it in regard to his care for the Corinthians' state. If it meant that they would grow in the things of God, he was willing for it. They had received much from him, but they were not appreciative. He says, “The more abundantly I love you, the less I be loved.”
Chap. 12:16-18—Paul anticipated that when the Corinthians received this letter from the hand of “Titus” and “a brother,” they might accuse him of indemnifying himself. He realized that it was not beyond them to accuse him of keeping up an appearance of taking nothing from them but in reality sending those brothers to receive it for him. Hence, Paul takes up this false charge and answers it—“Being crafty, I caught you with guile.” He had already told them in chapters 8-9 that the collection that Titus and the other brother were to take from them was for the poor saints in Jerusalem; it was not for him. The same spirit that had been in Paul in his labours among the Corinthians was in those who laboured with him. He says that they walked with the “same spirit” and in the “same steps” as he did and would refuse all benefits.
Chap. 12:19—In speaking this way, the Corinthians might have thought that Paul was trying to justify himself. Paul anticipates this too, saying that he and his co-workers were not trying to “excuse” themselves but spoke “before God in Christ” with a good conscience that they were stating the truth. They sought to do “all things” for their “edifying” and they would not stoop to such underhanded methods to get money from the Corinthians.
Chap. 12:20-21—In spite of the good effect that the first epistle had produced, Paul feared that when he did visit Corinth again that he would find them in a terrible state. He feared this because he knew that if the false teachers remained among them, their evil influence would corrupt the Corinthians’ morals. This shows that evil doctrine leads to evil practice. Paul stated this fact to Timothy, saying, “Shun profane and vain babblings: for they will increase unto more ungodliness” (2 Tim. 2:1616But shun profane and vain babblings: for they will increase unto more ungodliness. (2 Timothy 2:16)). On the other hand, good doctrine lays a foundation in one’s soul that produces good morals. Paul said, “The truth which is according to piety [godliness]” (Titus 1:11Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; (Titus 1:1)). This shows how serious a matter it was to have these false workers among the Corinthians.
Moreover, Paul mentions that “debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults” would lead to greater sins of “uncleanness and fornication and lasciviousness.” This would lead to the overthrow of the entire assembly. He knew that if they had not “repented” of their former sins of their pre-conversion days, such would come back into their lives through the influence of these evil teachers.
J. N. Darby pointed out that chapter 12 begins with the highest privilege that a Christian could possibly have and then closes with the lowest of sins that a Christian could commit. Between the two there is “the power of Christ” available to all believers to produce the good and stop the bad.
Conclusion:
In each of these marks of a true apostle Paul has shown that he passed the grade, and therefore, he was an apostle indeed. He has also shown that the false teachers among the Corinthians hadn’t passed the test of these distinguishing marks of an apostle, and thus proved that they were false apostles.
Closing Remarks