We stretch not ourselves beyond our measure (μὴ ὑπερεκτείνομεν ἑαυτούς)

The verb only here in the New Testament. The A.V. is needlessly verbose. Rev., better, stretch not ourselves overmuch.

As though we reached not unto you

Lit., as not reaching. Paul would say: It is not as if God had not appointed our apostolic labor to reach to you. If He had not thus appointed, then our desire to labor among you would have been an overstretching of ourselves. Therefore, in boasting of our labor in Corinth, we do not boast beyond our measure.

We are come (ἐφθάσαμεν)

Rev., we came. The verb originally means to come before, anticipate, as 1 Thessalonians 4:15 (A.V., prevent; Rev., precede); but it gradually loses the idea of priority, and means simply come to, arrive at. So Matthew 12:28; Philippians 3:16. It may possibly be used here with a hint of the earlier meaning, were the first to come. See Rev., margin.

Be enlarged by you - according to our rule abundantly (ἐν ὑμῖν μεγαλυνθῆναι - εἰς περισσείαν)

Paul means that, as the faith of the Corinthians increases, he hopes that his apostolic efficiency will increase, so that Corinth shall become the basis of larger efforts, extending into other regions. The verb μεγαλύνω also means to praise or celebrate, as Luke 1:46; Acts 5:13; Acts 10:46, and is so explained by some interpreters here. But this would be inconsistent with the figure, to which Paul adheres. "He who can work far off is a man of great stature, who, without overstretching himself, reaches afar" (Meyer).

According to our rule

His wider labors will still be regulated by God's measuring-line.

In another man's line (ἐν ἀλλοτρίῳ κανόνι)

Line is the word previously rendered rule. He will not boast within the line drawn for another; in another's field of activity.

Folly

As my boasting may seem to you. Ironically spoken of that legitimate self-vindication demanded by the circumstances. Rev., foolishness.

Bear with me (ἀνέχεσθε)

Some render as indicative: ye do bear with me.

I am jealous (ζηλῶ)

The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage-friend who has betrothed the bride to the bridegroom, and consequently shares the bridegroom's jealousy of his bride (see on John 3:29). Compare the Old-Testament passages in which God is represented as the spouse of His people: Isaiah 54:5; Isaiah 62:5; Jeremiah 3:1; Ezekiel 16:8; Hosea 2:18, Hosea 2:19. For the different senses of the word, see on envying, James 3:14. Theodoret's comment on the passage is: "I was your wooer for your husband, and the mediator of your marriage; through me you received the bridegroom's gifts; wherefore I am now affected with jealousy."

I have espoused (ἡρμοσάμην)

Only here in the New Testament. Lit., have fitted together. Used in the classics of carpenter's or joiner's work; of arranging music, tuning instruments, and fitting clothes or armor. As here, of betrothing or taking to wife. The Septuagint usage is substantially the same.

Present

Compare Ephesians 5:27.

The serpent

Paul's only allusion to the story of the serpent in Eden.

Eve

In accordance with the representation of the Church as the bride.

Simplicity that is in Christ

Rev. adds, and the purity, following Westcott and Hort's text. Simplicity, single-hearted loyalty. In Christ; better, as Rev., towards (εἰς).

Another Jesus - another Spirit (ἄλλον - ἕτερον)

Rev., another Jesus, a different Spirit. See on Matthew 6:24. Another denies the identity; a different denies the similarity of nature. It is the difference of "individuality and kind" (Alford). See on Galatians 1:6, Galatians 1:7.

Ye might well bear (καλῶς ἠνείχεσθε)

Following the reading which makes the verb in the imperfect tense, putting the matter as a supposed case. The Rev. follows the reading ἀνεχέσθε, present tense, and puts it as a fact: ye do well to bear. Lit., ye endure them finely. The expression is ironical. You gladly endure these false teachers, why do you not endure me?

The very chiefest apostles (τῶν ὑπερλίαν ἀποστόλων) Lit., those who are preeminently apostles. Not referring to the genuine apostles, but ironically to the false teachers, the false apostles of 2 Corinthians 11:13. Compare 2 Corinthians 12:11. Farrar renders the extra-super apostles.

Rude (ἰδίωτης)

See on 1 Corinthians 14:16.

Have been made manifest (φανερωθέντες)

The correct reading is φανερώσαντες, active voice, we have made it manifest.

Abasing myself

By working at his trade.

Preached the Gospel - freely (δωρεὰν)

Gratuitously. Rev., for nought, is not an improvement, but is quite as ambiguous as freely. Without charge would be better. Paul's very self-denial in this matter had been construed to his injury by his opponents, as indicating his want of confidence in the Corinthian Church, and his making gain for himself under the guise of disinterestedness. It was also urged that a real apostle would not thus relinquish his right to claim subsistence from the Church. Hence his question, Did I commit a sin, etc.?

I robbed (ἐσύλησα)

Only here in the New Testament, though it appears in the verb ἱεροσυλέω to commit sacrilege, Romans 2:22, and in ἱεροσύλοι robbers of churches, Acts 19:37. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians.

Wages (ὀψώνιον)

See on Romans 6:23.

I was chargeable (κατενάρκησα)

Only in this epistle. From νάρκη numbness, deadness; also a torpedo or gymnotus, which benumbs whatever touches it. Compare Homer: "His hand grew stiff at the wrist" ("Iliad," viii., 328). Meno says to Socrates: "You seem to me both in your appearance and in your power over others, to be very like the flat torpedo-fish (νάρκῃ), who torpifies (ναρκᾶν ποιεῖ) those who come near him with the touch, as you have now torpified (ναρκᾶν) me, I think" (Plato, "Meno," 80). The compound verb used here occurs in Hippocrates in the sense of growing quite stiff. The simple verb occurs in the Sept., Genesis 32:25, Genesis 32:32, of Jacob's thigh, which was put out of joint and shrank. Compare Job 33:19. According to the etymology of the word, Paul would say that he did not benumb the Corinthians by his demand for pecuniary aid. Rev., rather mildly, I was not a burden.

No man shall stop me of this boasting (ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ)

Lit., this boasting shall not be blocked up as regards me. The boasting is that of preaching gratuitously. For the verb, compare Romans 3:19; Hebrews 11:33.

I will do

Will continue to do; refuse to receive pay.

Cut off (ἐκκόψω)

Lit., cut out. See on Luke 13:7, and compare Romans 11:24.

Occasion (τὴν ἀφορμὴν)

The force of the article must be carefully noted; the particular occasion of fault-finding which concerned his pecuniary relations with the Corinthians. His refusal to receive pay cut out from among other causes of complaint this one.

They may be found even as we

I can find no satisfactory explanation of this clause, and will not attempt to add to the hopeless muddle of the commentators. It is evident that the false teachers had sought occasion for glorifying themselves in comparison with Paul; that they consequently caught eagerly at every pretext for disparaging him; and that this disparagement was in some way connected with Paul's refusal to receive compensation from the Corinthians. Further, that Paul's way of counteracting their attempts was by persisting in this refusal. The intimation in the last clause is apparently to the effect that by this course he will not only remove the occasion for attack, but that the result will show both his opponents and himself in their true light. Compare find and be found, 2 Corinthians 12:20.

Transforming themselves (μετασχηματιζόμενοι)

Rev., better, fashioning, thus preserving the distinctive force of σχῆμα outward fashion, which forms part of the compound verb. See on Matthew 17:2; see on 1 Corinthians 4:6.

Satan

See on Luke 10:18. The rabbinical writings represent the devil rather as the enemy of man than of God or of good. They use none of the New-Testament names for the Evil One except Satan, and contain no mention of a kingdom of Satan. Edersheim says: "Instead of the personified principle of evil to which there is response in us - we have only a clumsy and often a stupid hater." It is also to be observed that in the Septuagint the usage is limited to the enemy of man, as is that of διάβολος devil by which Satan is translated. See 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:1-13 :(109) Psalm 108:5; Job 1:6; Zechariah 3:1, Zechariah 3:2.