2 Corinthians 11:30-32

CRITICAL NOTES

2 Corinthians 11:31.—Grammar makes certain that the ejaculated benediction belongs to the Father. He who is.—The emphatic Greek recalls the Greek equivalent for Jehovah. Look at the Divine present tense in Romans 9:5, and in John 1:18; John 3:13; John 6:46; John 8:47; Revelation 1:4; Revelation 1:8. I lie not.—Choose between

(1) an asseveration in regard to what he intended (but in fact has only begun) further to relate of his life; and
(2) “This purpose” (of boasting about “weakness”) “is from a human point of view so unlikely, that in asserting it Paul appeals to Him Who alone knows his motives” (Beet).

2 Corinthians 11:32. Aretas (i.e. Hareth).—Father-in-law of Herod Antipas; his capital Petra (in Edom). Antipas had put away Aretas’ daughter; when Aretas cut off Herod’s army, Jewish sympathy with Aretas made it a “judgment on him for executing John the Baptist.” Help under Vitellius’ command was sent from Rome to Herod. Just then Tiberius died; Caligula (perhaps) gave Damascus to Aretas, or in the frontier wars Aretas seized it whilst Vitellius was absent, occupied with the changes consequent on Tiberius’ death. Thus the same occupation of Damascus by a pro-Jewish ruler, which favoured, or occasioned, Paul’s persecuting mission to Damascus, gave help to his Jewish enemies when he returned (combine Galatians 1:17 with Acts 9:22 sqq.) a Christian. Governor.—Lit. ethnarch, a mere provincial lieutenant. Farrar says that ethnarch was also a title of Jewish governors, permitted in heathen cities to exercise an authority over the Jewish community; e.g. such an official may have ordered one of Paul’s Jewish “scourgings” at Damascus. No date for Paul’s life can be very exactly fixed by all this (Tiberius died, A.D. 37). There are no Roman coins of Damascus belonging to this period.

2 Corinthians 11:33. Window.—Overhanging the town wall. Basket.—Not same word as in Acts 9:25, where it is that mentioned in the feeding of the four thousand. (Different word, again, for. the “basket” of the five thousand.)

HOMILETIC ANALYSIS.— 2 Corinthians 11:30

An Unwelcome Memory of the Past.

Perhaps this is only the first item in an intended recital of dangerous and humiliating experiences, from which—the whole topic of himself and his doings being distasteful—he turns aside when thus has only begun to touch it. “Damascus!”

1. What a name to him! There are days and places known and famous in heaven, but according to a scale of interest and importance very different from that which regulates the notice given to days, and persons, and places, in the news of the day or the history of the century. [The sites and dates of, e.g., “Decisive Battles of History,” are known there, or are little regarded, according as they bear upon the fate and progress of the kingdom of Christ. That little company travelling to Damascus with Saul; that same Saul in darkness, bewilderment, prayerful repentance; all the struggle in his heart;—these were watched in heaven, as no royal pageant, or even dynastic struggle, nor perhaps, a famous fight or political contest, would be.] There are days and places which even in the eternal retrospect will stand out, never fading into oblivion, even when the most permanent landmarks of earthly history are grown dim, or have disappeared. The soul will never forget where, when, how, it first met Christ. In heaven the interest of the city Damascus is now, and eternally will be, this,—Saul of Tarsus there first bowed the knee to Jesus of Nazareth.

2. Paul never forgot it. Yet another memory is associated with it,—that of his extreme peril and his escape by the wall. Confessedly a little difficult to see why this was so distasteful a memory to him; why this in particular should be accounted one of his “infirmities.” Perhaps the key to his feeling was some detail, some matter of vivid reminiscence, which was clearly present to his own mind as he dictated the sentences to his amanuensis, yet which he forgot to mention, and the omission of which may have been as perplexing to the Corinthians as to us. It was certainly his first taste of the deadly opposition which he was to meet with from his own countrymen and co-religionists, now that he had become a Nazarene. It may be allowable to fill out the brief narrative of Acts 9:20 and to conceive of him returning from “Arabia” full of new convictions and knowledge and experience—full of his new Lord—and pleading with the Damascene Jews with an earnestness as full of hope of success as it was full of zeal. [As “young Philip Melancthon” expected that his testimony and his arguments would win “Old Adam” in other men for Christ, right away.] And then to see him in the reaction of comparative “failure”—for to confound men in argument, as he did abundantly, is only one-half of “success”; to see him obliged to go into hiding and to skulk about, until he could one night be dropped stealthily over the wall and fly. “After all, then, Rabban Saul is one thing, and Saul the Nazarene is another. Saul the Nazarene is ‘weak’ like other men; even he is not going to take a world by storm for his new Christ.” The first check to new zeal, the first disappointment and rebuff to the hope of soon bringing others to Christ; to win victories in argument, and then to find that the beaten foe can do mischief, and one must beat hasty retreat;—such are in one’s native “weakness” humiliating lessons to a proud, fervid spirit, a hard breaking-in for some temperaments; perhaps for his. [Especially if we know that our Damascene enemies are triumphing over the flight of the Nazarene champion; and that for years we shall hear the story told again and again, to our scornful disadvantage.] Perhaps his own feeling, more than appears on the surface of the letter here, or some mocking reference to it [if it became a sort of stock story of his opponents, to be told mirthfully to his prejudice] at Corinth, made the very mental recurrence to it, and much more this direct reference to it in writing, a painful thing.

3. Yet Paul will snatch the incident from the very mocking adversary, or from the rebelliously proud heart within him, which does not like even a reference to this. If it be a cross to self, the better, then, to crucify self upon! If his enemies taunt him with the “glorious retreat” he made from Damascus, he will make a “glory” of it. It was a shame put upon him, just because he had become Christ’s. And for that reason only does he refer to it.
4. And he makes oath and says, “Thus and thus did I escape.” There was going to be a sworn list of painful, humiliating reminders that he was only “weakness” before God. But he breaks off; the first incident stands alone; too small a finish for the solemn exordium. A good man speaks truth: (a) Always: “I lie not,” neither habitually, nor in this special instance; (b) As standing before a listening Judge. Israel’s God “shall know.” Every light—every more solemnly serious—word is spoken as in the presence of God. To him the very thought of that God is, in fact, in theology, in habitual memory, bound up with the most loving expression of His true Self,—He is “the God of” His “Lord Jesus Christ.” His name is “Father.” Yet is He a God of truth, Who neither speaks nor tolerates falsehood. To Him lying is awfully great in its sinfulness; it is mean, detestable, mischievous. He searches hearts; He hates falsehood; He will assuredly visit it. The character of the preacher of the Gospel is bound up with the character of the Gospel itself. If the preacher be only a lying braggart, how shall anything he preaches claim acceptance? (c) He can then, when fitting, call God to witness. But Paul passes off; something shunts him on to another line, a “thorn in the flesh,” concerning which the truth of all he says is only too notoriously and (to himself) painfully obvious. [The apologetic value of all such very human turns of thought in these letters is very great. These letters are valueless as bases of Christian Faith unless they be genuine and authentic. In just such traits as these does every competent student discover the indubitable marks of a document of unassailable historical character and value.]

SEPARATE HOMILY

2 Corinthians 11:30. We have more than a revelation of Paul’s personal character here; we also have a revelation of Divine power, bestowed through Christ, acting upon, elevating, that character. His rebuke is chastened; his boasting is mingled with modesty; both show the guiding influence of the Spirit of Christ. Further,

(1) he has been permitted to suffer,
(2) he has thus learnt to sympathise. These are his credentials. So also “as One who suffers and … who can sympathise … our Lord is best known to us.”

I. As One who suffers.—The heart-broken—where not heart-dead—world needs for its Loader One acquainted with grief. “To the Cross, to Gethsemane, to the sacred Face wet with tears and furrowed with agony, the soul turns in its hours of darkness, and never in vain.”

II. In that suffering it sees sympathy.—Not merely suffering for us, but with us. The gracious purpose of the Incarnation. “The Incarnation is that touch of God which makes the whole world kin.” “The gods of classic heathendom knew nothing of sympathy with the wants and woes of man; they stood aloof in sublime indifference; had they possessed some touch of humanity, they might have gained a hold over the affections of the people, which they never possessed. It was left for the Gospel to reveal to us a God who could love with so mighty and yearning a love that it brought Him down … that He might be … of us. It is in this revelation that the Gospel has conquered. Such are the marks of the Lord Jesus; suffering and sympathy. It is of these [?] St. Paul boasts.” Borne as they were in the spirit of his Master, these sufferings had not made him morose or hard. They had nourished a tender, thoughtful care for the sufferings of others, and even for their weaknesses also. “Had so entered into the mind of Christ that he could be tempted in all points even as his brethren were. Could make himself one with the over-scrupulous man, in a matter which to his own spiritual robustness was not of the slightest importance. Could so enter into this man’s weakness that in sympathy with him he was weak also, feeling the grievance almost as if it were his own. Could feel another man’s temptation, and battle with it, as if it attacked him personally. His rivals led men with glib tongues, ready manner, flattering speech; Paul by acts of sympathy, not words. If you are called to suffer for Christ’s sake, remember that the Hand which is laid upon you to sustain you is a Hand that has been itself pierced. Suffering and Sympathy! Such are the Arms of the Cross. On these the Son of Man is stretched out. In these arms He would embrace a fallen humanity.”—From Canon Hutton, “Clerical World,” i. 353.

HOMILETIC SUGGESTIONS

2 Corinthians 11:19. A Common Sequence.

I. “Wisdom,” pluming itself that it is so wise.

II. Self-conceit, which leaves the door open for—

III. Humiliating slavery to egregiously foolish touching, to obviously shallow, but very confident, loud-asserting, leaders of opinion or practice. For self-gratification how much will men endure; for, and from, Christ, how little.

2 Corinthians 11:21.

I. What sufferings.

II. What devotion.

III. What faith.

IV. What triumph.—[J. L.]

[Notice how he puts a godly ancestry and a place amongst the covenant people of God, in the very forefront. It may be an occasion of everlasting thanksgiving to a man. Or, like a noble name inherited by an unworthy scion of a great house, a shame now, and a source of everlasting shame.]