But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be {c} corrupted from the simplicity that is in {d} Christ.

(c) This passage is to be noted against those who hate the plain and pure simplicity of the scriptures, in comparison of the elegance and fluency of man's eloquence.

(d) Which is proper for those who are in Christ.

People's New Testament

11:3 But I fear, etc. As Eve was seduced from God by the serpent (Ge 3:1), so he fears that the Corinthian brethren may be led from the

simplicity, single-minded devotion, that is in Christ.

Wesley's Notes

11:3 But I fear - Love is full of these fears. Lest as the serpent - A most apposite comparison. Deceived Eve - Simple, ignorant of evil. By his subtilty - Which is in the highest degree dangerous to such a disposition. So your minds - We might therefore be tempted, even if there were no sin in us. Might be corrupted - Losing their virginal purity. From the simplicity that is in Christ - That simplicity which is lovingly intent on him alone, seeking no other person or thing.

Jamieson-Fausset-Brown Bible Commentary

3. I fear-(2Co 12:20); not inconsistent with love. His source of fear was their yielding character.

subtilty-the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Co 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.

corrupted-so as to lose their virgin purity through seducers (2Co 11:4). The same Greek stands for "minds" as for "thoughts" (2Co 10:5, also see on [2320]2Co 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."

in Christ-rather, "that is towards Christ."

Matthew Henry's Concise Commentary

11:1-4 The apostle desired to preserve the Corinthians from being corrupted by the false apostles. There is but one Jesus, one Spirit, and one gospel, to be preached to them, and received by them; and why should any be prejudiced, by the devices of an adversary, against him who first taught them in faith? They should not listen to men, who, without cause, would draw them away from those who were the means of their conversion.

Matthew Henry's Whole Bible Commentary

Chapter 11

In this chapter the apostle goes on with his discourse, in opposition to the false apostles, who were very industrious to lessen his interest and reputation among the Corinthians, and had prevailed too much by their insinuations. I. He apologizes for going about to commend himself, and gives the reason for what he did (v. 1-4). II. He mentions, in his own necessary vindication, his equality with the other apostles, and with the false apostles in this particular of preaching the gospel to the Corinthians freely, without wages (v. 5-15). III. He makes another preface to what he was about further to say in his own justification (v. 16-21). And, IV. He gives a large account of his qualifications, labours, and sufferings, in which he exceeded the false apostles (v. 22 to the end).

Verses 1-4

Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, v. 1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, v. 2, 3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin-pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, v. 4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.