We have wronged no one
The Greek word for "wronged" is "ἀδικέω" (adikeō), meaning to act unjustly or injure. Paul is defending his ministry and conduct, asserting that he and his companions have not acted unjustly towards anyone. This statement is significant in light of accusations and criticisms Paul faced from some in Corinth. It underscores the integrity and righteousness expected of Christian leaders and serves as a model for believers to live blamelessly.

we have corrupted no one
The term "corrupted" comes from the Greek "φθείρω" (phtheirō), which means to destroy or ruin, often in a moral or spiritual sense. Paul is emphasizing that his ministry did not lead anyone astray or cause spiritual harm. This assurance is crucial, as false teachers often accused Paul of misleading the church. Historically, the early church faced many challenges from false teachings, and Paul's defense highlights the importance of sound doctrine and moral integrity.

we have exploited no one
The Greek word "πλεονεκτέω" (pleonekteō) means to take advantage of or defraud. Paul is affirming that he did not use his position for personal gain. This is a powerful statement against the backdrop of a culture where leaders often exploited their followers. In the scriptural context, it reflects the Christian ethic of selflessness and service, as modeled by Christ Himself. Paul’s declaration serves as a reminder of the call to serve others with pure motives and integrity.

We have corrupted no man, we have defrauded no man.--The word for "corrupt" is the same as that translated "defile" in 1Corinthians 3:17, and is used with manifest reference to sensual impurity in 2Peter 2:12; Jude 1:10; Revelation 19:2. The word for "defrauded" is not the same as that in 1Corinthians 6:8, and though meaning literally "to make a gain," or "seek a gain," had, with its cognate nouns, acquired a darker shade of meaning. The verb is used in obvious connection with impurity in 1Thessalonians 4:3-6, where see Note. The nouns often appear in closest companionship with those which indicate that form of evil (1Corinthians 5:10-11; Ephesians 5:5; 2Peter 2:14; Romans 1:29; Colossians 3:5). Mere greed of gain is commonly described by another word, which we translate "the love of money" (Luke 16:14; 1Timothy 6:10; 2Timothy 3:2). There seems, then, sufficient reason for connecting this verb also with the same class of sins. It would seem as if the word had colloquially acquired a secondary meaning, and was used of those who sought gain by ministering to the vice of others--who became, as it were, purveyors of impurity. The words, so understood, give us a momentary glimpse into a depth of evil from which we would willingly turn our eyes. But they leave no room for doubt that, in the infinite pruriency of such a city as Corinth, even such things as these had been said of the Apostle in the cynical jests of the paganising party of license. They tolerated such things themselves. They welcomed those who practised them to their friendship (1Corinthians 5:11). They whispered, we may well believe, of private interviews in lonely lodgings, of public gatherings at night of men and women, and of the kiss of peace. They insinuated that, after all, he was even such a one as themselves. So, in like manner, was the fair fame of a disciple of St. Paul's attacked by Martial, not apparently with malignity, but only in the wantonness of jest. (See Excursus on the Later. Years of St. Paul's Life, at the end of the Acts of the Apostles.) So like charges were levelled at the reputation of Athanasius (Sozomen. Hist. ii. 25), and of Hooker (Walton's Life). So, generally, it was the ever-recurring calumny of the heathen against the Christians that their Agapae, or Feasts of Love, were scenes of foulest license. It is obvious that there is much in the popular outcry against confession that partakes more or less of the same character. Against charges of this nature St. Paul utters his indignant denial: "No," he virtually says; "you find a place in your affections for those who do such things: can you not find a place also for us who are free from them?" The sense which some have given to the word "corrupt," as referring only to doctrinal corruptions, is manifestly out of the question. . . .

"His sins were such as Sodom never knew,
And calumny stood up to swear all true." We know too that the Christians were universally charged with Thyestean banquets and promiscuous licentiousness. It is, however, more natural to take pleonektein in its general sense, in which it means "to overreach," "to claim or seize more than one's just rights" (see 2 Corinthians 2:11) In 1 Corinthians 9:1-6 he is defending himself against similar charges, as also in this Epistle (2 Corinthians 5:12; 6:3; 10:7-11; 11; 12., passim). For similar strains of defence, see those of Moses and of Samuel.

Parallel Commentaries ...