[85] The ninth verse, Ἳνα μὴ δόξω κ.τ.λ. is most naturally taken with what precedes, and most simply explained by supplying something like, "but I say no more about it, _i.e._ about my authority, that I may not seem," etc. To say more would look like trying to frighten them. Others make it protasis to ver. 11, ver. 10 being then a parenthesis. [86] The following sentence from a letter of H. E. M. (a sister of James Mozley's) is an interesting illustration of this truth: "I consider Mr. Rickards as the type and model of a country parish and domestic priest. _All_ his powers and energies are expended on and exerted for teaching, preaching, and talking. _Bodily presence is his vocation_: unlike some, writers and others, he must be seen to be felt; and unlike others again, writers and others, the more he is seen, the more he is felt." [87] See note, p. 311. XXIV _GODLY JEALOUSY_ "Would that ye could bear with me in a little foolishness: nay indeed bear with me. For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you _as_ a pure virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. For if he that cometh preacheth another Jesus, whom we did not preach, or _if_ ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with _him_. For I reckon that I am not a whit behind the very chiefest apostles. But though _I be_ rude in speech, yet _am I_ not in knowledge; nay, in everything we have made _it_ manifest among all men to you-ward."--2 COR. xi. 1-6 (R.V.). All through the tenth chapter there is a conflict in the Apostle's mind. He is repeatedly, as it were, on the verge of doing something, from which he as often draws back. He does not like to boast--he does not like to speak of himself at all--but the tactics of his enemies, and the faithlessness of the Corinthians, are making it inevitable. In chap. xi. he takes the plunge. He adopts the policy of his adversaries, and proceeds to enlarge on his services to the Church; but with magnificent irony, he first assumes the mask of a fool. It is not the genuine Paul who figures here; it is Paul playing a part to which he has been compelled against his will, acting in a character which is as remote as possible from his own. It is the character native and proper to the other side; and when Paul, with due deprecation, assumes it for the nonce, he not only preserves his modesty and his self-respect, but lets his opponents see what he thinks of them. He plays the fool for the occasion, and of set purpose; they do it always, and without knowing it, like men to the manner born.