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Read the Bible
2 Corinthians 11:12
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
what: 2 Corinthians 11:9, 2 Corinthians 1:17, Job 23:13
that I may: 1 Corinthians 9:12, 1 Timothy 5:14
them: Galatians 1:7, Philippians 1:15-30
they glory: 2 Corinthians 11:18, 2 Corinthians 5:12, 2 Corinthians 10:17, 1 Corinthians 5:6, Galatians 6:13, Galatians 6:14
Reciprocal: Genesis 14:23 - lest Nehemiah 6:13 - that Daniel 6:4 - but Acts 20:35 - how that Romans 4:2 - he hath 1 Corinthians 4:6 - these 1 Corinthians 14:37 - any 2 Corinthians 8:20 - that 2 Corinthians 11:10 - no man shall stop me of this boasting Galatians 6:4 - and not Philippians 3:19 - whose glory 1 Thessalonians 2:18 - Satan Titus 1:10 - there
Cross-References
Shelah was the son of Cainan. Cainan was the son of Arphaxad. Arphaxad was the son of Shem. Shem was the son of Noah. Noah was the son of Lamech.
which was the sonne of Cainan: which was the sonne of Arphaxat: which was the sonne of Sem: which was the sonne of Noe: which was the sonne of Lameth:
the son of Kenan, the son of Arpakhshad, the son of Shem, the son of Noach, the son of Lamekh,
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,Genesis 5:6;">[xr]
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
Shelah was the son of Cainan. Cainan was the son of Arphaxad. Arphaxad was the son of Shem. Shem was the son of Noah. Noah was the son of Lamech.
the [son] of Cainan, the [son] of Arphaxad, the [son] of Shem, the [son] of Noah, the [son] of Lamech,
Who was [the son] of Cainan, who was [the son] of Arphaxad, who was [the son] of Shem, who was [the son] of Noah, who was [the son] of Lamech,
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
Gill's Notes on the Bible
But what I do, that I will do,.... As he preached the Gospel freely at Corinth and in Achaia, so he was determined to do it for the future, for this reason only, or chiefly:
that, says he,
I may cut off occasion from them which desire occasion: meaning the false apostles, who sought for, and were desirous of every occasion and opportunity of exalting themselves, and reproaching him: that wherein they glory, they may be found even as we; the sense of which according to some interpreters is, that whereas some of the false apostles, at least who were rich men, took nothing for preaching, but gave their labours freely, were very desirous that the apostle would receive of the churches in these parts, that they might have an occasion against him, and an opportunity of showing themselves, as in learning and eloquence, so in this respect, to be superior to him, in that they preached freely, and he for gain; wherefore to cut off such an occasion, the apostle determines he would take nothing; that in this very thing which they boasted of, that they preached the Gospel freely, they might appear to be at most to be but upon a par with the apostle, and not to exceed him. This sense would seem very appropriate, was it a clear point that the false apostles received nothing for preaching; but the contrary is most evident; wherefore the apostle's meaning is, that these men were desirous that he would take wages, because they did; that in this respect he might not excel them, and that they might be able to plead his example and authority, and so get an occasion of extorting more money from the Corinthians: wherefore to cut off all such occasion from them, the apostle resolves to take nothing himself; that whereas they boasted they were equal to, or superior to the apostles, they might be found, would they follow their example, even as they, not taking any money at all of them, and poor, and working with their own hands.
Barnes' Notes on the Bible
But what I do - The course of life which I have been pursuing I will continue to pursue. That is, I will continue to preach as I have done without demanding a support. I will labor with my own hands if necessary; I will preach without demanding rigidly what I might be entitled to.
That I may cut off occasion - That I might give them no opportunity of accusing me of desiring to grow rich, and of calumniating me. Paul meant that they should have no plausible pretext even for accusing him; that no man should be able to say that he was preaching merely for the hire.
Which desire occasion - No doubt his enemies eagerly sought opportunities of accusing him, and greatly wished for some plausible reason for charging him with that which would be disgraceful and ruinous to his character. Or it may mean that they desired opportunity from the example of Paul to justify themselves in their course; that they took wages from the church at Corinth largely, and desired to be able to say that they had his example.
That wherein they glory - Probably meaning that they boasted that they preached the gospel for free (gratis); that they received nothing for their labors. Yet while they did this, it is not improbable that they received presents of the Corinthians, and under various pretences contrived to get from them an ample support, perhaps much more than would have been a reasonable compensation. People who profess to preach the gospel gratis, usually contrive in various ways to get more from the people than those who receive a regular and stipulated compensation. By taxing pretty liberally their hospitality; by accepting liberal presents; by frequent proclamation of their self-denial and their poverty, they usually filch large amounts from the people. No people were ever louder in praise of poverty, or in proclamation of their own self-denials than some orders of monks, and that when it might be said almost that the richest possessions of Europe were passing into their hands. At all events, Paul meant that these people should have no opportunity from his course to take any such advantage. He knew what he had a right to 1 Corinthians 9:0, but he had not urged the right. He had received nothing from the church at Corinth, and he meant to receive nothing. He had honestly preached the gospel to them without charge, and he meant still to do it, 1 Corinthians 9:18. They should, therefore, have no opportunity from his conduct either to accuse him of preaching for money, or of sheltering themselves under his example in pretending to preach for nothing when they were in fact obtaining large sums from the people.
They may be found even as we - That they may be compelled honestly to pursue such a course as I do, and be found to be in fact what they pretend to be. The sense is, “I mean so to act that if they follow my example, or plead my authority, they may be found to lead an honest life; and that if they boast on this subject, they shall boast strictly according to truth. There shall be no trick; nothing underhanded or deceptive in what they do so far as my example can prevent it.”
Clarke's Notes on the Bible
Verse 2 Corinthians 11:12. But what I do, c.] I act thus that I may cut off occasion of glorying, boasting, or calumniating from them-the false prophets and his partisans, who seek occasion-who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you for they bring you into bondage, and devour you, 2 Corinthians 11:20.
Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labours; which could never comport with their views of gain and secular profit.
