Whatever anyone else dares to boast about—I am speaking as a fool—I also dare to boast about. Are they Hebrews? So am I. Are they Israelites? So am I. Are they Abraham’s descendants? So am I. Are they servants of Christ? (I am out of my mind to talk like this.) I am more. I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Besides everything else, I face daily the pressure of my concern for all the churches. Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn?
If I must boast, I will boast of the things that show my weakness. The God and Father of the Lord Jesus, who is to be praised forever, knows that I am not lying. In Damascus the governor under King Aretas had the city of the Damascenes guarded in order to arrest me. But I was lowered in a basket from a window in the wall and slipped through his hands.
- 2 Corinthians 11:21b-33
In this section, Paul offers an autobiographical account that contrasts his personal suffering and challenges with the boasting of the so-called “super-apostles.” It’s a reflection of Paul’s apostolic authority, his willingness to endure trials for the sake of the Gospel, and his unwavering commitment to Christ.
Paul introduces the passage with a bit of sarcasm in the second half of verse 21, acknowledging that boasting is foolish but still engaging in it for the sake of contrast. Paul is not comfortable with boasting, as it contradicts his view of humility in Christ, but he feels compelled to do so to defend his ministry against false teachers.
Paul then establishes his Jewish credentials in verse 22, which were important in the context of the Judaizers (the Jewish Christians who insisted that non-Jewish believers follow Jewish law). By affirming his heritage, Paul shows he has the same roots and background as his opponents, yet his authority comes from Christ, not lineage. Paul’s emphasis here reminds us that while our identity may be important, our spiritual authority comes from our relationship with Christ, not from our cultural or ethnic background.
In verse 23, Paul begins to discuss his suffering, which far surpasses that of his opponents. The phrase “I am out of my mind” underlines his discomfort with boasting. Paul’s apostleship is not marked by power or status but by hardship and self-sacrifice for the sake of Christ. Paul’s testimony challenges the modern tendency to equate success with comfort and security. In Paul’s case, the more he worked for Christ, the more he suffered.
Then in verses 24-27, Paul outlines all of the specific ways he suffered for the gospel of Jesus Christ. He recalls the beatings he received at the hands of Jewish authorities, referencing the 39 lashes, which was a standard punishment (40 lashes were considered to be the maximum allowed by law, but one was subtracted to avoid breaking the law). The fact that Paul endured this five times demonstrates the extreme opposition he faced from his own people. The beatings with rods were a Roman punishment, and Paul’s stoning (Acts 14:19) nearly resulted in his death. His shipwrecks illustrate the peril of his missionary journeys, which were often fraught with danger. Spending "a night and a day in the open sea" suggests near-death experiences that many others might have taken as signs to stop. Yet, Paul pressed on.
Paul lists various dangers he faced as a traveling missionary. The breadth of this list shows that Paul was vulnerable from all sides—both Jews and Gentiles opposed him, and he was not safe in any location, whether urban or rural, land or sea. Even within the Christian community, he encountered opposition from false believers. Paul’s work ethic—laboring to the point of exhaustion and experiencing hunger, thirst, and exposure to the elements—shows for Paul, that ministry was not glamorous or easy but involved significant sacrifice.
In addition to the physical hardships he just outlined, in verse 28 Paul experienced intense emotional and spiritual concern for the churches he founded. The “daily pressure” suggests that Paul carried the weight of the spiritual well-being of many believers across different regions, a burden that added to his overall suffering. Paul’s concern for the churches shows that ministry is not just about physical endurance but also about the emotional and spiritual weight of caring for others.
Paul’s empathy is evident in verse 29. He identifies with the weaknesses and struggles of the believers, feeling their pain as if it were his own. The phrase “inwardly burn” could refer to Paul’s deep distress over sin within the community or his anger at seeing others be led astray. Paul did not just preach to people; he deeply cared for them and shared in their struggles.
In verse 30, Paul flips the human notion of boasting on its head, choosing to boast not about his strengths or accomplishments but about his weaknesses. This goes against worldly wisdom, which values strength and success, but Paul understands that his weakness points to Christ’s strength. He emphasizes this in verse 31 by invoking God’s witness to the truth of his words, reinforcing the seriousness of his claims. His life of suffering and sacrifice is not exaggerated, and he appeals to God as his ultimate judge and defender.
Paul concludes this section in verses 32-33 with a specific incident in which he narrowly escaped arrest in Damascus. Being lowered in a basket was not exactly a dignified escape for an apostle, yet Paul includes this as part of his story, further emphasizing his vulnerability and reliance on God for deliverance. This final story encapsulates Paul’s approach to ministry. He doesn’t shy away from telling of his undignified moments because, for him, they highlight God’s protection and provision.
Paul’s recounting of his sufferings in this passage is not just a boast about what he has endured but a testimony to the sufficiency of Christ. His experiences show that true apostolic authority is not marked by status, ease, or worldly success, but by suffering, sacrifice, and humility. Paul’s willingness to boast about his weakness challenges us to examine our own lives and priorities. Are we willing to embrace weakness and suffering for the sake of Christ, trusting that in our weakness, He is strong?
In a culture that often glorifies power, wealth, and success, Paul’s words call us back to a Gospel-centered perspective. It is in our struggles and vulnerabilities that Christ’s power is most evident. May we, like Paul, find our boasting not in our own achievements but in the One who sustains us through every trial.
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One of the greatest problems in the church today is the embracing of the cultural practice of “tolerance.” We are not talking about the tolerance of “I disagree with you but will fight to allow you to have and say your opinion,” but a tolerance of “How dare you question me from doing what I do?” And the acceptance of every form of deviancy but completely intolerant of those who actually believe in morality and integrity. When it comes to spiritual warfare, this form of tolerance has allowed two types of people into the church: Diotrephes and Absalom. I am indebted to John MacArthur for pointing out Diotrephes to me, and I am indebted to Eric Ludy regarding Absalom. In both cases, the goal and intention of those who carry this spirit are to divide, conquer, control, and silence any voice that could expose them or rule in their place.
In 2 John, we learn of an “elect lady” who was a dear member of the church of Ephesus that John had been pastoring. This elect lady was known for hospitality and loving those in her church. However, word got to John about her unknowingly hosting a false teacher, and he warned her that there are people we are NOT to entertain or even give a welcome. Yes, the command is that severe. When someone brings in teachings that are contrary to the Gospel, we may have a friendship with them for the purpose of evangelism, but we are to give them no acceptance of any form other than being a lost soul on the way to Hell who needs to be saved. We especially are not to give them a platform through which they can give their teachings.
In this case, John did not identify the culprit, likely for the reason that the principle mattered more than the specific person. However, in 3 John, a letter to a man named Gaius, we do see a false teacher called out by name: Diotrephes. In calling Diotrephes by name, it is clear that Gaius and Diotrephes knew each other, or at least Gaius was very familiar with him. Diotrephes was a man who sought preeminence. He wanted positions of influence and power. He was very likely an elder or at least a deacon and had a big sway in the church. Diotrephes was called out for seeking to subvert the Gospel and prevent good people, including the Apostle John himself, from preaching there, lest they find out about him and expose him.
Absalom was King David’s son who had some serious problems. What brought them out was when his older brother Amnon raped Absalom’s sister Tamar. David did nothing that we know of or in the timing that Absalom wanted, and so Absalom set up a party and assassinated Amnon. This made Absalom go into self-exile because he feared David’s retaliation. Then he used Job, David’s general, to get him to come back to the capital. While there, Absalom spent three years at the gates of the palace, interacting with the people and telling them that David could not deal with their problems, but he would if he were king instead. He used this to build up the trust of the people and then prepared for the coup to overthrow David, which nearly succeeded.
Both of these people are in the churches today. An illustration of a Diotrephes is given in Frank Peretti’s Piercing the Darkness. In the book, a church is under attack and the pastor, who is also a principal at a Christian school, is arrested on child abuse charges. During the battle, the church has a prayer chain (because back in the 1980s they didn’t have group chats), and one of the women early in the prayer chain would gossip, all in the name of prayer, and make accusations that kept putting the pastor in a bad light. We don’t get to find out who she is until later.
In the real world, I have seen and heard first-hand stories of dealing with Diotrephes. One of the clearest examples is what happened to a Young Earth evangelist whom I will not mention by name. He told me how he had been sharing what he was doing at his church, had a huge and successful event with people getting saved and so the pastor wanted to have a meeting with him to find out more. Both he and his wife were brought up to sit in a love seat and then for over an hour, the pastor and the elders grilled him over his creation stance. Every time he answered both scientifically and Scripturally, both the pastor and one of the lead elders glared at him with an evil hatred. THAT is Diotrephes. Needless to say, the evangelist left that church. But he has told me directly that the range of 90%+ of churches will not allow him to speak at their events, thus blocking life-saving truth from the youth who are departing at a rate of at least 90%, often over the topic of origins. There is a Diotrephes whom the church leadership knows if you cross that line, you cross that person. This person is often one of the biggest donors to the church and one whom with a word can pull away a large chunk of the congregation away too, even to the point of pulling an Absalom and throwing a coup to drive that pastor out if they dared speak the truth on that particular topic. Yes, they are in there. Diotrephes is the type of a tare that Jesus warned about.
While Diotrephes seeks to have the dominant say in what goes on in the church, Absalom seeks to actually be the ruling voice. Diotrephes may try to pull strings and hide in shadows at the time, but Absalom wants the title and the throne. Absalom shows up in an influential voice who intentionally steals the hearts of the people and seeks to tear down and overthrow the pastor. I have seen this, too. I have seen people who through teaching “studies” seek to undermine the authority and the integrity of the pastor and the leadership and seek to get people to follow them instead. They may seek to get votes from congregants to override the church leadership and eventually remove them and install themselves.
We have to be very careful about always looking “out there” for these people, because sometimes, this spirit can creep up in ourselves. Looking back, I can see times when I had moments where an Absalom spirit started to rise in me at my previous church because some of the things I was seeing did not agree with where I was as a believer in my faith, and some of it was more serious than others. I had to watch myself because I would realize that if I went down that route, it would cause a church fight. Church fights are ugly, and behind them is a Diotrephes or an Absalom.
That spirit can show up with any of us, including those who are active defenders of the faith. This is one of the reasons why Scripture says we must respect those in leadership, especially when we are not. Their job is NOT easy and yes, chances are you have some ideas that could make things run better, but if you are not in charge, you need to honor and respect the authorities who might know more than you do. There is a time for addressing error and there is a way to do that, but Diotrephes and Absalom are not the way to do it. If you reach a point where you will not be able to reconcile where your faith is going and where the church is, then it is better you move on somewhere else in a respectful manner.
What should we do if we see such spirits? Do we uproot them? Jesus said we will always have tares among the wheat until Judgment Day, but at the same time, both Paul and John removed sinful people lest they affect the whole congregation. It’s a case-by-case situation, but in all cases, the Matthew 18 method of discipline should be the primary guideline. Sometimes, church leadership needs to go straight to ex-communication depending on the severity of the crimes, but sometimes you can also nip the Diotrephes and Absalom spirits in the bud and prevent them from blossoming, and hopefully restore such a person quickly. But we must be on guard because it does not matter what church you go to, the enemy is always going to seek to get one of these two spirits in your church. If you are not careful, it might be you. Don’t go looking around for them, but I write this so when you see it, you can recognize it. We must always be on guard.
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I repeat: Let no one take me for a fool. But if you do, then tolerate me just as you would a fool, so that I may do a little boasting. In this self-confident boasting I am not talking as the Lord would, but as a fool. Since many are boasting in the way the world does, I too will boast. You gladly put up with fools since you are so wise! In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or puts on airs or slaps you in the face. To my shame I admit that we were too weak for that!
- 2 Corinthians 11:16-21a
In this section of his letter to the Corinthian church, the apostle Paul defends himself against accusations and comparisons made by those undermining his authority. He shared previously about boasting only in Christ, so his boasting here is ironic, only “boasting” because he must use that technique to make his point.
Paul opens this section in verse 16 by repeating his earlier statement from 2 Corinthians 11:1. He does not want to be taken as a fool, but he realizes that some in Corinth already view him as one due to the accusations from the "super-apostles" (11:5). These so-called apostles have been presenting themselves as superior to Paul, undermining his work and authority. Paul, knowing that boasting is not the behavior of a true follower of Christ, decides to engage in it reluctantly to demonstrate the absurdity of the situation.
The phrase “if you do, then tolerate me” is filled with irony. Paul is playing along with their perspective, knowing full well that such boasting is foolish. This sets up the sarcasm he will employ in the following verses.
In verse 17, Paul distances his upcoming words from the teachings of Jesus. He makes it clear that the boasting he is about to engage in is not from divine guidance but rather from his human frustration. He is breaking away from his usual Christ-centered teachings to show the Corinthians the absurdity of comparing him to the false apostles based on worldly achievements or self-promotion. Paul’s statement shows his discomfort with the approach he’s taking. He knows that it goes against the values of humility and servanthood that Christ exemplified, yet he feels compelled to engage in this foolish boasting to make his point.
Paul contrasts the behavior of the false apostles with his own in verse 18. These men were boasting of their own accomplishments, credentials, and experiences in a worldly way. They were appealing to the Corinthians by promoting themselves, likely using their rhetorical skills, physical appearance, or Jewish heritage to make themselves seem more impressive.
Paul, seeing that this is what the Corinthians seem to respect, decides to engage in similar behavior—but with a twist. His boasting will not be the kind that the world esteems. Instead, Paul’s “boasting” will reveal his weaknesses, sufferings, and hardships for the sake of the gospel. This verse highlights an important lesson: the world tends to value the wrong things—strength, status, and self-promotion—while the gospel turns these values upside down. Paul’s upcoming boast will serve to critique these worldly values.
Paul’s irony becomes sharper in verse 19. The Corinthians have allowed themselves to be influenced by these false apostles, and Paul sarcastically congratulates them on their wisdom. This “wisdom” is, of course, foolishness, as they have allowed themselves to be deceived by outward appearances and worldly boasting rather than focusing on the gospel message.
This line is a rebuke disguised in sarcasm. The Corinthians, in their so-called wisdom, have made themselves vulnerable to being led astray by people who lack true spiritual insight. Paul calls this out in a way that both highlights their error and sets the stage for his own countercultural boasting.
Paul goes on to describe the abusive behavior of the false apostles in verse 20. The language he uses—enslaving, exploiting, taking advantage, putting on airs, slapping—conveys the level of oppression and mistreatment these supposed leaders were inflicting on the Corinthian believers. Paul is incredulous that the Corinthians have not only tolerated this but have seemingly accepted it.
The term "slaps you in the face" is likely metaphorical, referring to public humiliation or mistreatment. These false apostles had exerted control over the Corinthians, manipulating them emotionally, spiritually, and perhaps even financially. This verse offers a profound warning: not all who claim spiritual authority have the right to lead. Even today, we must be vigilant against leaders who exploit or manipulate rather than serve and care for their communities.
Paul’s sarcasm reaches its peak in this final line, the first half of verse 21. He admits, ironically, that he was "too weak" to exploit or mistreat the Corinthians in the same way the false apostles had. Of course, this is not a true confession of weakness but a critique of the Corinthian values. Paul is not weak in the gospel; rather, his strength comes from his humility, service, and dedication to the truth of Christ.
This is a powerful conclusion to Paul’s ironic boasting. In admitting he was "too weak," Paul highlights the absurdity of valuing those who boast of worldly strength, control, and dominance. His real strength lies in his willingness to suffer and serve, as he will explain in the following verses.
Paul’s use of irony in this passage serves to expose the foolishness of the Corinthians in following the false apostles. We, too, can be tempted to value things that the world considers wise—success, influence, power—over the true wisdom found in humility and service to Christ. True Christian leadership is not about power, control, or self-promotion. It’s about serving others, often at great personal cost. The approach that Paul takes to boasting speaks to the heart of the gospel message: it’s not about what we can achieve, but about what God does in and through us, often in spite of our weaknesses.
Paul’s message is clear: true leadership comes from humility, service, and suffering for the sake of the gospel, not from self-promotion or exploitation. As followers of Christ, we are called to reject the values of the world and embrace the wisdom of the cross, boasting not in our own strength but in our weaknesses, where God’s power is made perfect.
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When this blog post is published, I will be out of town at a church retreat that has a theme of spiritual warfare. My pastor is planning on having me do a session during the retreat in which I will use my fencing equipment to showcase the Armor of God. Then with a sparring partner, I’ll demonstrate several of the moves and tactics that we use in the sport as a visual aid to help us see the spiritual battles that we engage in. With that in mind, I want to do a short series on spiritual warfare again. It won’t be a big one, but I’m drawn to this topic for my blog posts at this time.
We need to be prepared for battle, and there are only a few of us who are awake and aware of the battle that is going on. I know I have spoken about spiritual warfare a number of times, however, too often I still treat it in the theoretical and do not fully engage in it practically as often as I want. I’ve tasted battle, I’ve fought, I’ve won, and I’ve lost. But what I want to focus on in this series are some of the tactics that have been used against us.
For today’s post, I want to look at one of the fallouts of modern evangelistic methods. Historically, when missionaries were sent out, they were people who were armed, equipped, prepared, and ready to go, and often they went out with those who had been there before. However, back home the veterans remained, who knew the battles and were actively training the newbies and regulars. Today, usually the ones who are most willing are those sent, regardless of preparation (and a reason why so many return home to quit after just a few years), but also they seem to be the best ones we have. Today, there is such mediocrity in the church that when anyone rises out of the “normal,” they are summoned to go, serve, preach, and be a missionary with that “title” so the average church member can still be mediocre. This is an issue Voddie Baucham emphasizes. When I did a study through 1 Timothy and came across the requirements for a church elder/bishop, I realized that Paul was actually teaching that everyone should be aspiring to such qualifications. That is not happening today.
So here is the tactic I want to expose. When we keep sending out our best young men to go be youth pastors, missionaries, preachers, worship leaders, etc. just because they are starting to take their faith more seriously than the average congregant, they are being sent out elsewhere for training (nothing wrong with that by itself), but it is leaving the church defenseless. Those who are left are the mediocre ones, and church leadership has to feed them milk instead of meat.
What does this mean? It opens the door for the enemy to go after the mediocre to keep their level down. When the church is not being protected, because their best soldiers and men are out “preaching the Gospel,” eventually the church will get weaker. The quality of the best soldier gets weaker and weaker.
Now don’t read what I am not saying. I am not saying that we should send out only newbies. What I am saying is that in our zeal of going out and preaching the Gospel, we need to be building our home base to be stronger so we can build up more saints to go out into the battle and to train them for battle. We still need to be outward-focused, but we need to launch from a position of strength with the whole body focused on the mission, not just a few individuals. Instead, we are sending our soldiers to do the battle “out there” and not actually training the core to be there to protect the sheep, to be in position to take in those rescued from the darkness, so they can heal and then be trained and ready to go out and engage in the battle themselves.
I believe there need to be three primary positions in evangelism: those who go into the pit, those who hold the rope for those going in, and those who take care of and equip and train those who come out of the pit. All three positions are focused on the same mission. But with that, we need our fortresses, the bastions of truth, the pillars of truth that Paul told Timothy we are to be, to be strong, so we have a place to retreat to and rest and recharge, but also a place by which we can build our strength and go out and fight. But instead of being a stronghold anymore, the church has chosen to send its best fighters “out there” almost on their own, while the rest sit back and enjoy a life of comfort and ease. As a result, our good spiritual military leaders eventually get replaced by weak leaders who will not be a threat to the forces of darkness and then all that matters is comfort status quo, and any young voice that says that there must be more is shunned.
I helped get a local “Creation Network” going here in El Paso, with the goal and vision of getting church pastors and leaders connected to arm and equip their congregations on the topic of origins, which has been a front-line battlefield for 200 years. One thing we have noticed is that many pastors will think we are doing a good thing, but they don’t want to get in the fray themselves. They will say “Good luck” and “I’ll be praying for you,” but as long as we are doing the work, they can rest comfortably away from that battlefront. This is what I am talking about here. We are called to contend for the faith, and that includes every believer, but that involves actually getting out into the field and getting your hands dirty.
We are in a war, a war in which our enemy wants one thing: our destruction. He’ll settle with our surrender, but he wants every believer to be removed or neutralized so they are useless on the battlefield. And he’ll gladly allow some losses by individual missionaries if it comes at the cost of leaving the church home undefended. We need strong churches again, and that starts by keeping some of our best men around to guard the walls of the church from the wolves that seek to devour and from enemy plants. There are two particular types of persons that we must be watchful for, identified in 3 John as Diotrephes and in 2 Samuel as Absalom, whom I will address next week. But we need our best men in the church, arming and equipping the saints, but also ready to lead by example and go out to battle as well. One general told another officer, “Never give a soldier a command you are unwilling to do yourself.”
War is upon us. Newsflash: our kids are the primary targets this time around. I’ll deal with Diotrephes and Absalom next week, but then I’ll hit how the enemy fights and he fights dirty.
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And I will keep on doing what I am doing 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. For such people are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants also masquerade as servants of righteousness. Their end will be what their actions deserve.
- 2 Corinthians 11:12-15
In this chapter, the Apostle Paul is deeply concerned with defending his apostleship and the gospel message from false teachers who are misleading the Corinthian church. These teachers are undermining Paul’s authority, and Paul takes a firm stand – not to promote himself but to safeguard the gospel and prevent the church from falling into error. In this section, he rebukes these false apostles and offers wisdom about the dangers of deception in spiritual matters.
In verse 12, Paul begins by declaring his commitment to continue what he’s doing. Paul is defending his ministry without resorting to the tactics used by his opponents, such as demanding money or boasting in credentials. Just before this in verses 7-9, Paul expressed a commitment to preaching the gospel free of charge to avoid being accused of preaching for profit. He knows his critics are trying to use financial motives to undermine him.
By staying on this course, Paul intends to remove any basis for the false apostles to claim they are on equal footing with him. These false teachers boast about their supposed spiritual accomplishments and attempt to elevate their status to the level of Paul and the other true apostles. Paul understands that by maintaining integrity, he will "cut the ground from under" their false claims.
Paul's example teaches us the importance of integrity in ministry and life. He doesn’t retaliate against the false apostles by attacking them personally or stooping to their level. Instead, he focuses on maintaining his authenticity, knowing that God will ultimately vindicate him. In our context, whether in church leadership or personal faith, we can learn from Paul’s example by focusing on our character and trust in God to deal with critics.
Paul bluntly calls out the opponents for what they truly are: false apostles and deceitful workers (verse 13). These are strong words, but Paul doesn’t shy away from naming the problem. He warns the Corinthians that these individuals are not who they claim to be. The false apostles had infiltrated the church, presenting themselves as leaders, but their motivations were deceptive. To masquerade as an apostle of Christ means they were putting on a false appearance of godliness and authority. While they might have looked like spiritual leaders on the outside, inwardly, they were driven by selfish ambitions and deceit.
One of the timeless dangers Paul highlights here is the presence of false teachers within the church. This warning reminds us that not everyone who claims to speak for God truly does. In today’s world with social media and instant communication, it’s easier than ever for individuals to present themselves as spiritual authorities. We must be discerning, comparing what people teach with the truth of Scripture, just as the Bereans did in Acts 17:11. It’s important for believers to remain vigilant, seeking guidance from the Holy Spirit and staying grounded in God’s Word to discern the difference between true and false teachers.
In verse 14, Paul goes on to explain why it’s no surprise that these false apostles are so deceptive—they are following the pattern of Satan himself. Paul describes Satan’s tactic of disguising himself as an “angel of light.” This is one of the most profound insights into the nature of spiritual deception in the Bible. Satan, the ultimate deceiver, doesn’t always appear as a force of obvious evil. Rather, he often presents himself as something good, noble, or even divine. By appearing as an angel of light, he tricks people into believing that his lies are truth. Paul wants the Corinthian church to realize that these false apostles are not simply mistaken; they are following Satan’s strategy of deception.
This verse highlights a crucial principle for us: spiritual deception often comes in the form of something that seems good. Satan rarely presents sin in its raw form; instead, he cloaks it in beauty or righteousness to make it appealing. This is why discernment is so essential for Christians. When we encounter new teachings, ministries, or philosophies, we need to ask: Does this align with the character of Christ? Does it conform to the Word of God? The fact that something looks like “light” doesn’t mean it’s from God, and we should be careful to test everything against Scripture.
Paul draws a logical conclusion to this in verse 15. If Satan disguises himself as an angel of light, it’s no surprise that his servants also disguise themselves as “servants of righteousness.” These false apostles claim to be righteous leaders, but in reality, they are following Satan’s example of deception. Paul ends with a sobering truth: “Their end will be what their actions deserve.” Despite their outward appearance, these false teachers cannot escape God’s judgment. Eventually, they will be exposed for who they really are, and they will face the consequences of their actions. This is both a warning to the false apostles and a reassurance to the church that God is just.
This underscores the seriousness of false teaching and the responsibility that comes with spiritual leadership. God will ultimately hold everyone accountable for their actions, especially those who lead others astray. The phrase “their end will be what their actions deserve” serves as a reminder that, while deception may go unnoticed for a time, God sees everything, and His judgment is just. For us, this is a reminder of the importance of pursuing genuine righteousness, not just the appearance of it. We need to be authentic in our walk with Christ, not just “masquerading” as servants of righteousness. Our faith must be real, inwardly and outwardly.
We are called to live our lives with integrity so the critics have nothing to attack us with. We must remain vigilant against false teaching, recognizing Satan’s strategies to deceive us. Be committed to growing in discernment, grounding your entire life in God’s Word, and standing firm in the truth of the gospel message, just as Paul did.
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Misconceptions and false expectations can crush a man before he even sets out. Dreams of the lofty without the expense of the mundane have ruined many, and it nearly killed a Syrian general named Naaman. In 2 Kings 5, the Bible pauses from its history of the kings to focus on the ministry of Elisha, including this account of a Syrian named Naaman, a general who caught leprosy. One of Naaman’s slaves, a girl kidnapped from Israel, knew of the prophet Elisha who could heal him, and so Naaman, in his worldly thinking, was going to meet this prophet with all sorts of pomp and posture to offer great wealth to the simple prophet.
But the prophet did not care about money, power, or prestige. With simple compassion, Elisha told Naaman to simply wash in the Jordan River seven times and he would be cleaned. Naaman was aghast. The Jordan? That dirty, brown river? What was he expecting? For Elisha to pull a Jesus and simply say “be clean” with a wave of his hand. Naaman had expectations for how he would be healed. Note that he absolutely believed he would be healed; that was not a question with him. Doubt was not the issue. He believed just as the centurion believed Jesus could heal his servant. But Naaman had expectations about how it would go, and he was about to give up on the whole thing. Wash in the Jordan? How could this prophet make me sink so low?
But Naaman’s servant reminded him that if Elisha had asked for a great and wonderful deed, he would have gladly done it. So why not this simple mundane thing? Naaman realized his foolishness and finally obeyed. When he was fully cleaned, he rushed back to Elisha and vowed he would worship only the God of Israel, even when forced to bow before the idols of his king.
Naaman’s expectations nearly cost him his miracle. Expectations that are purely imaginary have destroyed many. Countless students prepare for college for that dream job, and while there are a few that make it and are good at it, many find out the hardships and the mundane aspects of the job and they quit. I can testify to that. I went to college thinking of civil engineering and using my math skills to be good at it. Then I learned what tedious work it involved, and I didn’t want to do that, and I honestly wasn’t ready to do it either. Had I retaken the courses I took with my experience as an AP Physics teacher, I would have thrived because I finally understood what I was doing rather than just being a human calculator. Again, what happened was poor expectations.
One of the common arguments skeptics have about God is how God did not answer their prayers when they were kids. The professor from the movie God’s Not Dead uses the excuse of unanswered prayer for the healing of his sick mother as his reason for hating God. This is a legitimate case with an illegitimate response, and it also downplayed the nature of sinful rebellion against God. God never promised such things, and what makes blaming God on such matters so wrong is blaming Him for something He is not responsible for. God does not have to act on things we ask of Him. He only is responsible for what He said He would do, and very often, we put our own expectations and our own desires on God as though He said He would do them. We need to be watchful for that because that is precisely how we confuse our own voices for God’s.
Naaman was not the only one who had problems with expectations. The Pharisees were even more known for that. The Pharisees thought the Messiah would be a great general that would overthrow Rome. Why did they think that? No passage in Scripture ever suggested the Messiah would be a military leader. They thought that because every deliverer they had in the past was a military leader. However, Jesus was not one such leader. His enemy to conquer was not Rome; it was sin itself. And it was necessary for Rome to rule Jerusalem because it was the Pax Romana that enabled the Gospel to spread so quickly through Europe. But the Jews missed Jesus as the Messiah because He didn’t meet their expectations; they had those expectations because they presumed upon God instead of listening to and believing God.
How many times do we miss God because of our expectations? Naaman nearly missed it. The Pharisees completely missed it. And we tend to miss it time and time again. It is fine to have dreams. It is fine to have visions. But if we are going to follow God, none of our dreams or visions are big enough for Him. We think too small. The Jews wanted deliverance from Rome. They may have gotten it for a season, but enemies kept coming back. Instead, Jesus conquered sin which was the root cause of the occupation, both sin on Israel’s part and sin on Rome’s part, but all in accordance with God’s plan.
We need to listen to God’s plan, and He is only going to tell us the step we need to take at the moment and only sometimes the big grand picture. I can testify to that. Ever since I was 15 or so, I have lived knowing the general plan/direction that God wanted me to go and the current step I am on in that journey. At first, it was being on the mission field where I got trained and began thinking about missions. Then came my schooling to give me the education I needed and the time with Intervarsity Christian Fellowship to be with them long enough to get the vision in a more concrete form, which became teachings and coaching. And today, I am a teacher and a fencing coach, and I absolutely love it. Why? Not because I am doing what I, Charlie Wolcott, wanted to do. I am doing what God positioned me to do, and there is no greater joy in life on this earth than being in the center of God’s will for you.
Don’t set your expectations too high, nor set them too low. Naaman heard he could be healed through Elisha the prophet and he believed it. His only error was dreaming about how it would be done. We believe Jesus died for our sins and is delivering us from those sins, but how is that actually playing out? That’s part of the journey. That journey may take us through great levels of suffering, and it will take us through spectacular mountain peaks. In all cases, let us trust in the Lord and let Him deal with the details. We’ll never be disappointed if we simply walk as the Lord has us walk.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
I do not think I am in the least inferior to those “super-apostles.” I may indeed be untrained as a speaker, but I do have knowledge. We have made this perfectly clear to you in every way. 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? I robbed other churches by receiving support from them so as to serve you. 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. I have kept myself from being a burden to you in any way, and will continue to do so. As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. Why? Because I do not love you? God knows I do!
- 2 Corinthians 11:5-11
A few verses before this in verse 1, the apostle Paul wrote, “I hope you will put up with me in a little foolishness. Yes, please put up with me!” Paul’s foolishness was the fact that he had just previously written about boasting in nothing but Jesus, but then he proceeded to boast about the Corinthians and his work with them. He continues that boasting in this passage, though he is only employing this technique to make his point clear to the Corinthians. It is only out of love for them and his desire to spread the gospel that Paul boasts about himself in this way.
In verse 5, Paul addresses a group of individuals in the Corinthian church who were boasting about their status, authority, and eloquence, calling them "super-apostles." These false teachers likely presented themselves as more important or superior to Paul because they had polished rhetoric or perhaps even charged money for their services, which gave them an air of prestige. Paul, however, refuses to accept their claim to superiority. His argument here isn’t based on his abilities or accomplishments but on the authenticity of his calling and his deep, sacrificial love for the Corinthians. This speaks to a common theme in Paul's letters: true apostleship is about service, not status.
Paul openly admits in verse 6 that he may not have the rhetorical skills that the "super-apostles" possess, but he highlights what really matters: knowledge of the gospel. In Greco-Roman culture, public speaking was highly esteemed, and eloquent orators were given significant honor. The "super-apostles" likely used this to their advantage, deriding Paul as a weak or unskilled speaker. However, Paul doesn't allow this criticism to undermine his confidence in his ministry. He knows that the foundation of his authority lies not in his speaking style but in his deep understanding of the gospel and the truth of God's Word. The emphasis here is on content, not form. Paul’s knowledge of the gospel was not lacking; he communicated the truth to the Corinthians fully, plainly, and with transparency, including by living out the gospel.
In verse 7, Paul poses a rhetorical question to the Corinthians, pointing out that he never took money from them for preaching the gospel. This decision was a deliberate one on Paul's part, as he didn’t want anyone to think he was in ministry for financial gain. Unlike the "super-apostles" who likely demanded payment, Paul chose to lower himself by working as a tentmaker to support himself, thereby elevating the Corinthians spiritually. Paul implies that the Corinthians had somehow viewed his refusal to accept payment as a negative thing; it could have been seen as undermining one’s credibility. Yet Paul was countercultural, willingly forgoing financial support in order to ensure that the gospel remained free from any accusations of commercialism.
Paul uses hyperbole to make a point in verse 8. He didn’t literally "rob" other churches, but he received financial support from other congregations so that he could minister to the Corinthians without charging them. This was especially true of the church in Philippi, which supported Paul throughout his ministry (Philippians 4:15-16). Paul was willing to depend on the generosity of other churches so that the Corinthians could hear the gospel without cost. This reveals Paul's deep commitment to them and his desire to remove any potential stumbling block from their faith journey.
Paul continues to explain his decision not to accept financial support from the Corinthians in verse 9. He wanted to ensure that his ministry was never a burden to them. When Paul had financial needs during his time in Corinth, believers from Macedonia (likely from the Philippian church) provided for him. Paul’s attitude demonstrates his deep sensitivity toward the spiritual and practical needs of the Corinthians. He didn’t want anything—money, material needs, or expectations—to get in the way of the gospel message. His approach reflects a heart that prioritizes the spiritual welfare of others over personal comfort.
Paul’s statement in verse 10 underscores his confidence in the truth of his ministry. His "boasting" refers to the fact that he has preached the gospel free of charge and has conducted his ministry with integrity and sincerity. He is adamant that no one will stop him from making this claim. The regions of Achaia, where Corinth was located, had seen the effectiveness and authenticity of Paul’s ministry firsthand. Paul’s boldness is rooted in the truth of Christ within him. His assurance in his identity in Christ gave him the confidence to stand firm, despite opposition and false accusations from the "super-apostles."
In verse 11, Paul gets to the heart of the matter: his love for the Corinthians. Some may have questioned Paul’s motives, assuming that because he didn’t take payment from them, he didn’t truly care about them. Paul rejects this notion outright and appeals to God as his witness. Paul’s motivation for everything he did—his refusal to accept money, his hard work to support himself, and his deep concern for the Corinthian church—was rooted in love. His love for them was genuine, selfless, and unwavering, even when the Corinthians misunderstood his actions or were led astray by false teachers.
What does this passage teach us? True ministry is not about status, eloquence, or personal gain, but it is about serving others with humility and love. Paul’s life and ministry point us to Jesus, the ultimate example of selfless love and sacrifice. In a world that often values charisma and success, Paul’s words call us back to the heart of the gospel: love, service, and the truth of Christ.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
