Don't Pay Me (2 Cor 11:7-15)

• Would you ever tell their boss not to pay you for the work you do (2 Cor 11:7ff)?
• If other Christians are getting paid, wouldn't you also want to get paid?
• Would you call out a false deceitful Christian leader as Satan (2 Cor 11:13)? Why did Paul do so (2 Cor 11:4; Gal 1:8-9)?

A sin to refuse payment? (11:7-15). "Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge? (2 Cor 11:7). Paul worked as a tentmaker/leatherworker to provide for his needs during his first stay in Corinth (Ac 18:3). Thus, he 'lowered' himself, for the Greeks regarded it as degrading for philosophers or itinerant teachers to engage in manual work to supply their needs. No doubt aware of this, Paul asks with ironic exaggeration whether he committed a sin by so abasing himself when he preached God's gospel free of charge. Some suggest it was a sin for contravening the dominical teaching that those who preach the gospel should receive their living from the gospel (1 Cor 9:14). Or that Paul preaching free of charge was a sin for refusing their offer of financial support, for in the ancient world it was a rejection of friendship, and an insult to those who offered it. Each has merit, but the first best fits the context. The expected answer to Paul's question is, of course, a resounding 'No'.

"Lower myself in order to elevate you." When he preached the gospel free of charge and they responded with faith, they were 'elevated' to become members of God's people, inheritors of the promises of God.

"I robbed other churches by receiving support from them so as to serve you" (2 Cor 11:8). 'To rob' (sylao) is a strong word, meaning 'to pillage,' used predominantly in a military context meaning 'to strip' (a dead soldier of his armor). Why did Paul chose such a strong word? Perhaps to bring home to them the lengths to which he went to make the gospel available to them free of charge, even to the extent of 'robbing' other churches by accepting support from them while working in Corinth, work from which the donors receive no benefits.

What was involved in 'robbing' other churches? "And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed" (2 Cor 11:9a). Supplied means 'to fill up' or 'to fill up by adding.' Paul's own manual work would have provided most of his needs, so, 'to fill up by adding' expresses gifts brought from Macedonia, most likely those at Philippi who were the main contributors to his needs. They repeatedly shared in Paul's ministry by assisting him financially from the time they were converted up until and including his imprisonment when he wrote Philippians (Phil 1:5; 4:10, 14-18). This could be an affront to them for when Paul was with them he'd been in need and accepted help from others while refusing it from them.

"I have kept myself from being a burden to you in any way, and will continue to do so" (2 Cor 11:9b). Since Paul's needs were met by his own manual labour or by gifts from the Macedonians, he refrained from burdening them, and will continue to do so in the future. So he makes it plain that by informing them of his being in need he was not implying request for help.

"As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine" (2 Cor 11:10)--where Corinth was the major city and administrative centre. Paul affirms with an oath, his boast of ministering free of charge will not be silenced. Paul's opponents would like his boasting silenced by him relenting and accepting financial help, but he was determined otherwise (2 Cor 5:12).

Why did Paul refuse their assistance?

1. his general ambition to preach the gospel free of charge. To preach was mandatory for him; to preach it free of charge was his own choice (1 Cor 9:15-18).
2. his desire not to burden those among whom he ministered, and 
3. not lose his independence by becoming financially obliged to anyone. Accepting a benefaction often meant becoming a 'client' of the benefactor, which sacrifices some independence.

So why then did Paul accept assistance from the Macedonians? Perhaps he felt free to accept gifts from churches who wished to participate in his ministry in other places. Then his ambition to offer the gospel free of charge wouldn't be compromised, and there'd be little chance that his benefactors would regard him as their client.

Because Paul's opponents could not silence his boasting, they tried to undermine his relationship with the Corinthians by suggesting that his refusal to accept their assistance was proof that he didn't really love them. Aware of their strategy, Paul asks rhetorically: "Why? Because I do not love you?" (2 Cor 11:11a). Not bothering with a reasoned reply, he simply affirms his love for them, calling God as his witness: "God knows I do!" (2 Cor 11:11b).

They're not equal with Paul. "And I will keep on doing what I am doing" (2 Cor 11:12a) [i.e. he will not place any financial burdens on them]. Why? "in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about" (2 Cor 11:12b). To consolidate their position, his opponents say that they carried out their mission on the same terms as Paul as to be considered equal with him with 1 crucial difference: financial support from them. If they were true apostles, they wouldn't be concerned about this, since most other apostles accepted remuneration (1 Cor. 9:3-7), which Paul defended at length the right of Christian workers to do (1 Cor 9:7-14). Paul's opponents likelynot only accepted remuneration, but greedily extracted it (2 Cor 2:17; 4:2; 11:20). They would've been pleased if Paul discontinued his practice in this matter, but he was for that very reason determined not to do so, and in this way he undermined their claims to work on the same terms as he did.

The true character of his opponents. "For such people are false apostles, deceitful workers, masquerading as apostles of Christ" (2 Cor 11:13). They're deceivers, passing themselves off as apostles of Christ when they're not. They deserved the title false apostles, who preach 'a different gospel.'

Recognize Satan's devices (2 Cor 2:11). "And no wonder, for Satan himself masquerades as an angel of light" (2 Cor 11:14)--like the serpent's deceitfulness who 'enlightened' Eve. Also Jewish pseudepigraphical works shows the devil or Satan appearing as an angel to deceive Eve [Life of Adam and Eve 9:1-3; Apocalypse of Moses 17:1].

"It is not surprising, then, if his servants also masquerade as servants of righteousness" (2 Cor 11:15a). They're instruments of Satan. How do they masquerade as servants of righteousness? They're likely unlike the Judaizers in Galatia demanding obedience to the law and submission to circumcision. But as Jews they likely advocate some law observance. Thus, Paul contrasts the glory of ministry under the old and new covenants (3:7-18). Satan's attacks on the church are often subversive and seldom frontal. They're carried out by those within the church who serve Satan's ends. It is this that Paul fears may happen in the church (2 Cor 11:3-4).

Scary. "Their end will be what their actions deserve" (2 Cor 11:15b). Paul said that 'we must all appear before the judgment seat of Christ, so that each of us may receive what is due to us for the things done while in the body, whether good or bad' (2 Cor 5:10). All who oppose the truth of God or attack his messengers will face God's judgment (Rom 3:8; 1 Cor 3:17; Phil 3:19; 2 Tim 4:14).

Theology. Foreshadowing his 'fool's speech' (11:16 - 12:13), Paul explains that what motivates his 'folly' is the godly jealousy he feels for his converts (11:1-6). Like a father who betroths his daughter to her future husband and desires to see her presented as a pure virgin to him, Paul seeks to ensure that the devotion of those who, as a result of his preaching, have given their allegiance to Christ are not subverted by those who preach another Jesus/another gospel with a different spirit. Christian ministry is a life commitment to enhance people's devotion to Christ while protecting them from false teachers who would deceive them.

Comparing his ministry with his opponents [surprisingly]. But there's a time, as with Paul, when genuine Christian leaders need to respond to criticisms of their ministry, not as self-justification, but for the sake of the ministry itself. Paul highlights keeping the knowledge of gospel truth and faithfulness before people are more important than showy rhetorical style (2 Cor 11:6).

Next, not accepting financial support from those among whom he is presently ministering so as to make the gospel available free of charge (11:7-15). It involved lowering himself in people's eyes (2 Cor 11:7) by engaging in manual labour. Refusing their benefaction was not a sign that he didn't love them (2 Cor 11:12). He was determined to continue this practice to distance himself from his opponents who were greedy for financial gain. Christians must please God and be a blessing to his people and not be motivated by financial gain.

Expose false teachers/leaders. Calling out false apostles, deceitful workers and servants of Satan (2 Cor 11:13) seems harsh to modern readers. But they were preaching 'another Jesus' and 'another gospel.' Their heretical message needed to be exposed. Christian ministers today need likewise to expose false teachers in order to protect God's 'flock' from 'wolves' that would devour them.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.