2 Corinthians 12: Paul's Vision and Its Aftermath

Introduction

For the general setting on which this chapter rests, see the introduction to chapter 10. In this chapter, Paul brings to a close his “fool’s speech” and its highly polemical pitch. His tone softens as he reaches out to his audience to bring to repentance all who need it before he arrives in the city.

The center of the chapter focuses on a powerful, informative, and attitude-changing revelation that the Apostle to the Gentiles received much earlier in his ministry, one that profoundly affected his theological understanding of the gospel and gave him, as he says, a cause about which to boast. One would expect that revelation’s focus to center on the remarkable Christological, life-changing, and converting vision that he received as he traveled resolutely toward Damascus. It does not. Nor does it focus on two other powerful revelations that he received, during which he learned things that, due to their sacred and holy character, “are not proper for a person to speak” (12:4, NR). Even so, they informed him and gave him an appreciation of the ways of God and Christ and a deeper, fuller understanding of how the gospel works.

Based on that, he now shares with his audience the essence and importance of his clearer vision for them and the revelation from which it resulted. With somber insight, he draws the attention of his audience to his “thorn in the flesh,” a condition so severe that he calls it “a messenger from Satan” that continually torments him (12:7). Though he struggled against it and even cried to God that it might be removed, he received only a humbling but very informative answer: God gave this weakness to him so that he would not “become overly proud,” and so it would not be removed. Paul came to see that God had granted him weaknesses, along with other troubles, to a magnificent end: that Christ’s power might be ever present in him. This was the message that provided the ground for his current unabashed boasting. He could glory that “whenever I am weak, then I am strong,” that weakness revealed that God’s grace was upon him, carrying him through and bringing him success. Thus he can reassure the Corinthian Saints that “I delight in weakness” (12:10, NR). For that reason, no matter how much pressure to the contrary, he will not turn away from affirming the doctrine’s importance and insisting that all understand, accept, and embrace it.

Much was at stake here. That too many of the Corinthians were unwilling to support and commend him allowed the interlopers to spread their false gospel over the entire area. This dangerous situation was a threat not only to his present position as leader among these people but also to his future missionary activities (Rom. 15:18–29), for if he lost Corinth, his base of operation in the entire region would also be gone. Thus he had to get these people to wholeheartedly buy into his theological understanding of “weakness-as-strength” (12:5–10; 13:4), one based on the “shame” of the cross and authenticated by his apostolic authority.¹

The first four verses of the chapter have caused more debate among scholars than any other passage in the entire corpus of Pauline literature. The questions debated include the following: Why does Paul, in a treatise dealing with weakness, introduce it with a reference to visions/revelations that would put its recipient in a position of strength? Were the visions he mentions his or someone else’s? If they were his, why does he not say so directly? Further, were the revelations about or from the Lord? Can anything be determined about their content? What does he mean by the terms “third heaven” and “paradise”? Finally, what was the “thorn in the flesh” that caused him such misery?² Some, though not all, of the more important of these questions have been answered through the Restoration.

The chapter breaks down into four units. The first (12:1–10) brings the “fool’s speech” to a close and includes an explanation as to why Paul boasts about weakness. He relates the condition (the “thorn in the flesh” [12:7]), his prayer with its answer, and his understanding that grew therefrom.³ The second (12:11–13) contains an apology for the embarrassment Paul feels for having to boast. However, he lays the blame on some of the Corinthians and the interlopers because neither would support him. In the third (12:14–18), he assures his audience of his love for them and repeats his intent to visit them again. He informs them that, like a good parent, he will continue to take care of them, not they of him. In the final section (12:19–21), he declares that all he has done is for their edification, and his sincere hope is that when he arrives, he will find them as he wishes them to be. He ends with a stern pronouncement that if he finds some yet unrepentant, he will take action.

Visions and Revelations (12:1–10)

Greek Text

1 Καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις κυρίου. 2 οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων—εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν—ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.3 καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν—4 ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.5 ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις.6 ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ· φείδομαι δέ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με ἢ ἀκούει τι ἐξ ἐμοῦ,7 καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι.8 ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπʼ ἐμοῦ·9 καὶ εἴρηκέν μοι· Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ.10 διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. [SBLGNT]

Translation Notes and Comments

12:1 It is not expedient for me doubtless to glory / It is necessary to boast: In this new segment, Paul continues giving reasons for his boasting. Though there is a variant reading to this phrase, the earliest and best texts have καυχᾶσθαι δεῖ (kauchasthai dei), “It is necessary to boast.”⁴ The verb δεῖ (dei), “it is necessary,” when combined with an infinitive, as here, carries the idea of both need and compulsion. ⁵ It governs the verb καυχάομαι (kauchaomai), “to boast,”⁶ found here as a present infinitive. Its use alerts his audience that Paul will continue the theme of boasting.⁷ The thought can be taken in two ways. First, it could express his feelings. In that case, though the Apostle does not state here why he feels it necessary to take up such an imprudent task, the implication is clearly that his enemies have driven him to it.⁸ Second, it could express a watchword used by his detractors expressing the reason they feel comfortable in boasting. Given Paul’s clearly stated objection to boasting, the latter seems the best choice.⁹

— / Although there is nothing to be gained by it: As noted above, the translators of the KJV were relying on the late Textus Receptus, in which this verse had been badly corrupted.¹⁰ The phrase reads οὐ συμφέρον μέν (ou sympheron men). The verb συμφέρω (sympherō) means “to be advantageous, help, confer a benefit, be profitable/useful.”¹¹ It is found here as a present participle used circumstantially with a concessive sense. The particle μέν (men) introduces a concessive clause, which is then followed by a second clause with an adversative sense.¹² Thus our translation renders the phrase as “although there is nothing to be gained by it.”

I will come to visions and revelations of the Lord / nevertheless I will go on to visions and revelations from the Lord: The particle δε (de), translated here as “nevertheless,” introduces the adversative clause following the concessive clause described above that was introduced by the particle μέν (men).¹³ Paul is explaining that even though boasting may not be advantageous, it does not prevent him from receiving communications from the Lord.

The verb ἔρχομαι (erchomai) means “to come,” and in this case it refers to a writer of a letter coming to or dealing with a new subject.¹⁴

The noun ὀπτασία (optasia), “vision, trance,” denotes “an event of a transcendent character that impresses itself vividly on the mind,”¹⁵ while the noun ἀποκάλυψις (apocalypsis), “revelation,” refers to a divine action that discloses God’s will or intent to a person.¹⁶ However, the difference between the two terms was hardly distinguishable in common use.¹⁷

The noun κύριος (kyrios), “Lord,” refers to Jesus. It is found here in the genitive case, which we have taken as objective rather than subjective.¹⁸ Thus the heavenly manifestations do not disclose the Savior but rather flow from him.

12:2 And I knew a man in Christ / I know a person in Christ: The verb οἶδα (oida), found here in the perfect tense (literally “I have known”), is present in meaning and is thus rendered “I know.”¹⁹ Here the tense emphasizes the reality and vividness of the Paul’s experience even though years have passed since the visions.

Paul uses the noun άνθρωπος (anthrōpos), which can describe a person of either sex, thus a “human being,”²⁰ rather than ἀνήρ (anēr), “a man,” which only refers to “an adult human male.”²¹ Hence we have rendered it as “person.” Verses 6–7 make it clear that the Apostle is, in fact, referring to himself.

The phrase ἐν Χριστῷ (en Christō), “in Christ,” denotes “more than simply a reference to being ‘a Christian.’ It is Paul’s way of showing that he was in Christ’s power that the following vision and revelations took place.”²²

above fourteen years ago / fourteen years ago: The preposition πρό (pro), in its temporal nuance, usually means “earlier than, before,” but in calculating a date usually denotes an exact time.²³

(whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth) / —whether in the body or out of the body, I do not know, God knows—: The noun σῶμα (sōma) refers to the mortal or physical body.²⁴ The first references to the body in both this verse and 12:3 do not have a definite article, reading literally “in body”; however, a noun that is the object of a preposition can be definite (that is, translated with a definite article in English) even if it lacks a definite article in Greek.²⁵ Thus we have added a definite article in our translation both here and with the following preposition ἐκτός (ektos) that denotes “outside of” or “independent of”²⁶ and refers to the spirit alone experiencing the rapture.

Though but a parenthetical note, this phrase plays an important part in Paul’s intent. On the one hand, the Apostle does not view the body as depraved or evil. Salvation for him includes the body (see 5:1–10). His view ran counter to some of the religious and philosophical views at the time. Their teachings insisted that any divine manifestation, to be valid, had to happen outside or apart from the body. Paul’s earlier stated position shows that he rejects this idea. On the other hand, he likely did not want to invalidate the idea that one could have an out-of-body spiritual experience. In this phrase, Paul retains a neutral tone, likely because he really did not know whether he was bodily transported into the divine realm or experienced it only though his spirit. The expression does show that Paul clearly believes that the soul has a conscious existence outside the body,²⁷ but here he leaves the answer to God alone.²⁸ In doing so, he does not prejudice his account with whatever position members of his audience may take.²⁹

such an one caught up to the third heaven / who was taken up to the third heaven: The verb ἁρπάζω (harpazō), found here as a passive aorist participle, means “to grab or seize suddenly so as to remove or gain control, snatch/take away,” with emphasis on the forcefulness of the act.³⁰ Paul’s use of the participle suggests how powerful the experience was. The preposition ἕως (heōs), “up to,” “to the point of,” denotes reaching the top or upper limit in a series of levels,³¹ in this case the divisions of heaven.³²

12:3 And I knew such a man / And I know this person: On “I knew” and “I know,” see Translation Notes on 12:2.

whether in the body, or out of the body, I cannot tell: God knoweth / whether in the body I do not know, or out of the body, I do not know, God knows: This phrase follows the same thought as that in 12:2 and has the same purpose. The Apostle does change the preposition from ἐκτός (ektos), “outside of” or “independent of,”³³ to χωρίς (chōris), “separate from, without,”³⁴ but the difference is so slight that it does not change the meaning of what Paul has already said.

12:4 How that he was caught up into paradise / that he was taken up into paradise: Paul again uses the verb ἁρπάζω (harpazō), “snatch/take away,”³⁵ to describe his experience. This time it does not take the form of a passive participle, but an aorist passive. There is no significant difference in nuance. The stress is really on the passive voice, for it shows that Paul had no active role in what happened. It was done according to God’s will, not the Apostle’s.

The preposition εἰς (eis), “into,”³⁶ shows that Paul actually entered into paradise. The noun παράδεισος (paradeisos), “paradise,” was a Persian loan word that referred to an enclosed, nicely kept plot of ground but came to denote “a transcendent place of blessedness.”³⁷

and heard unspeakable words which it is not lawful for a man to utter / and he heard inexpressible words that are not proper for a person to speak: The adjective ἄρρητος (arrētos), “inexpressible,” has two denotations. First, it refers to material “that cannot be expressed, since it is beyond human power,” and second to material “that must not be expressed, since it is holy.”³⁸ Thus the phrase ἄρρητα ῥήματα (arrēta rēmata), “inexpressible words,” could refer either to ideas that cannot be translated into an earthly language or shared because of their deep sacredness.

The verb ἔξεστιν (exestin), “it is right, is authorized, is permitted, is proper,” found here as a present participle, denotes authorization to do something, thus what is right, permitted, lawful. It also denotes what is possible.³⁹ It is modified by the particle οὐκ (ouk), “not,” that negates the idea carried in its object. Hence the phrase can mean either “it is not possible” or “it is not lawful.” We have translated it as “not proper . . . to speak,” assuming the latter interpretation.⁴⁰ However, recorded parallel experience by others suggests such is not the case. See Analysis below.⁴¹

12:5 Of such an one will I glory / I will boast about this person: On the verb καύχομαι (kauchaomai), “to boast,” see Translation Notes for 10:8. Though the word is found here in the future tense, it does not indicate that Paul intends to boast about this person sometime in the future. The tense indicates a gnomic idea⁴²—that is, an idea that is generic, meaning it could take place in the future but may not. It is best expressed in English as “I am willing to boast, but I will not do so.”⁴³

We have rendered the masculine genitive phrase τοῦ τοιούτου (tou toioutou), literally “of such a one,” as “about this person,” thereby retaining the ambiguity as to the gender of the person found in 12:2 and 3.

yet of myself I will not glory / but about myself I will not boast: The conjunction δέ (de), “but,” sets up a strong contrast between what the Apostle will and will not boast about: the mortal versus the spiritual.

Once again, we see Paul’s use of irony as a means of setting himself apart from his opponents. He readily admits that boasting of the one who had seen such visions as he has recounted would be in order. However, he refrains from doing so because there is, in his context, only one condition to boast about. He indicates what this is in the next phrase.

but in mine infirmities / except in my weaknesses: The phrase εἰ μή (ei mē), “except,” is a marker of contrast.⁴⁴ With it, Paul admits a willingness to boast, but only if it is of the right quality. In the present context, he defines that quality with the noun ἀσθένεια (astheneia), “weakness,” found here as a plural. The word refers to that which lacks strength from being ill, incapacitated, limited, or powerless.⁴⁵ The plural suggests that Paul may have more than one of these characteristics in mind. Thus he insists his boasting will be in the nonspectacular weaknesses that he continually feels and exhibits.

12:6 For though I would desire to glory / For even if I wanted to boast: The verb θέλω (thelō) denotes “wish to have, desire, want.”⁴⁶ It is found here as an aorist subjunctive. The conjunction ἐάν (ean), “if,” when used with a subjunctive verb, denotes an action that is expected to occur if certain conditions are met⁴⁷ and carries an element of deliberate choice.⁴⁸ Paul knows that the conditions will not be met because they are under his control and he chooses not to meet them.

I shall not be a fool / I will not be a fool: The noun ἄφρων (aphrōn), “fool,” denotes a person who is without reason for want of mental sanity. It connotes such negative attributes as recklessness, lack of common sense, and an inability to see the reality of things either natural or spiritual. In a religious sense, it refers to an imprudent ordering of a person’s life that leads them away from God.⁴⁹ This statement links to the one before, showing that if Paul had chosen to boast, it would not end in his playing the fool. He gives the reason in the next phrase.

for I will say the truth / for I will speak the truth: The noun ἀλήθεια (alētheia), “truth,” has both objective and subjective nuances at play here. Objectively the noun denotes what is in accordance with fact or reality.⁵⁰ Subjectively it refers to views that stem from the inner qualities of sincerity and integrity of character⁵¹ Since a fool does not have the capacity to understand and execute either of these states, Paul’s ability to so speak the truth proves he is not a fool.

In this, with the phrase above, there is the suggestion that Paul will not be a fool because, unlike his detractors, he will make no false claims, as they seem to have been caught foolishly doing.⁵²

but now I forbear / But I will refrain from boasting: The verb φείδομαι (pheidomai) means both to spare another from loss or discomfort and to abstain from doing something.⁵³ Both nuances work here but the idea of refraining better fits the context. Paul’s point seems to be that he will not push the issue as to who is telling the truth and who is not.

lest any man should think of me above that which he seeth me to be / so that no one will consider me more than what he sees me to be: The phrase μή τις (mē tis), “so that not anyone,” is inclusive and therefore comprises both Paul’s friends and enemies.

The verb λογίζομαι (logizomai), “think (about), consider, ponder,”⁵⁴ carries the idea of keeping “a mental record of events for the sake of some future action”⁵⁵ as well as keeping “records of commercial accounts, involving both debits and credits.”⁵⁶ The nuance here likely carries some of the latter connotation, given the commerce-oriented attitude held by many Corinthians.⁵⁷ If that is the case, then Paul is saying that no one should accredit to his account any “goods” except those that are readily visible. The verb βλέπω (blepō), “to see,” also carries the nuance “to perceive”⁵⁸ and thereby understand. Paul is appealing to both sides to take him as he really is based on their experience with him and not on tainted opinions received scecondhand.

or that he heareth of me / or hears from me: The verb ἀκούω (akouō), “to hear,”⁵⁹ refers to Paul’s expressed witness as to his state. The phrase emphasizes his desire to be taken seriously because he has not hidden his true condition or intent in his spoken words.

12:7 There is a marked difference between the KJV and our rendition of this verse primarily because the former takes the phrase καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων (kai tē hyperbolē tōn apokalypseōn), “through the abundance of revelations,” as belonging to this sentence, when in fact it concludes the previous verse.⁶⁰ Thus the KJV sees it as introducing the reason God gave Paul the “thorn in the flesh” while our Rendition sees it as explaining why people can view Paul as more than he is.

through the abundance of the revelations / because of the extraordinary nature of the revelations: The noun ἀποκάλυψις (apokalypsis) denotes divine communication of a transcendent nature by which something is made fully known,⁶¹ thus “revelation, vision.”

The noun ὑπερβολή (hyperbolē) denotes a condition that exceeds a norm by an exceptionally high degree;⁶² thus it refers to what is astonishing in quality or character.⁶³ Here it hints at not just the number but the exceptional nature of Paul’s visions. The noun is in the dative case, expressing cause, hence our rendition as “because of.”⁶⁴

And lest I should be exalted above measure / Therefore, so that I would not become overly proud: The Greek phrase here is awkward. It begins with the conjunction διό (dio), “therefore, for this reason,”⁶⁵ which refers back to Paul’s remarkable visions. We have taken it as the means by which Paul signals his readers that he is about to make a summary statement based on these wonderous spiritual experiences.⁶⁶ The conjunction is followed by the conjunctive phrase ἵνα μή (hina mē), “so that not,” which introduces a purpose clause.⁶⁷ That purpose is identified by the verb ὑπεραίρομαι (hyperaiomai), “to have an undue sense of one’s self-importance.”⁶⁸ The verb is found here as a present subjunctive passive. The subjective mood coupled with the negative phrase hina mē gives the verb an imperfective force, thus showing a condition that is still going forward.⁶⁹ Paul identifies that condition in the next phrase (see below).

It appears the phrase is an explanatory parenthesis. Thus we have rendered the whole as above. So that his readers will not miss this point, Paul repeats this phrase word for word at the end of this verse.

there was given to me a thorn in the flesh / I was given a thorn in the flesh: The verb δίδωμι (didōmi), “to give,”⁷⁰ is found here as an aorist passive, thus obscuring the agent responsible for Paul’s distress. Though some have suggested Satan was the agent (see below),⁷¹ Paul’s use of the verb suggests otherwise, since in other places, he uses both the verb and its voice to denote God’s action in a person’s life (compare Gal. 3:21; Eph. 3:8; 5:19; and 1 Tim. 4:14).⁷² The word does show that the Apostle was not the agent responsible for putting himself in pain; God was.

The noun σκόλοψ (skolops) denotes a “‘stake,’ . . . thorn, splinter.”⁷³ All produce a good deal of discomfort, with the splinter being the least painful and the stake the most egregious. The noun σάρξ (sarx), literally “flesh,” refers in the present context to the human body and carries the nuance of the physical limitations imposed by mortality.⁷⁴ The whole phrase points to that “which causes serious trouble and difficulty,” thus “trouble, woe, suffering, serious inconvenience.”⁷⁵

the messenger of Satan / a messenger of Satan: The noun ἄγγελος (angelos), though often referring to an angel or divine being, in this case refers to an envoy or messenger commissioned to deliver information. The noun σατανᾶς (satanas), “adversary, slanderer, accuser,” though initially a title, came to designate Lucifer, the “Son of the Morning” who rebelled against God and with his followers was cast out of heaven.⁷⁶ For Paul, Satan is neither a mere metaphor nor the “personification of an impersonal power of evil, but precisely the power of evil, fully personal in nature.”⁷⁷ Paul’s intent with the phrase “a messenger of Satan,” however, is unclear. Some scholars take it literally as denoting a supernatural evil being who tormented Paul, while others take it metaphorically as denoting the painful and stressful nature of the affliction Paul continually suffered. The theories about the phrase are so varied as to be beyond the scope of this study.⁷⁸ Given that the condition is of a divine source and that it is constant as opposed to sporadic, we believe the metaphorical nuance has the better weight. Whatever the case, the phrase underscores the heavy, even hellish, burden that the condition imposed on the Apostle.

To buffet me / to torment me: The verb κολαφίζω (kolaphizō), found here as a present subjunctive, means to “strike with the fist, beat,” or otherwise “torment.”⁷⁹ The mood suggests the probable reason for the action,⁸⁰ while the tense suggests that the suffering was ongoing, and thus, Paul was never relieved of it.⁸¹

lest I should be exalted above measure / so that I would not become overly proud: Paul has already used this phrase at the beginning of the verse (see above) and likely repeats it here so that his audience would not miss his point.

12:8 For this thing I besought the Lord thrice / Concerning this, I pleaded with the Lord three times: The phrase ὑπὲρ τούτου (hyper touto), “concerning this,” is ambiguous, since the demonstrative pronoun could refer to either the “thorn” (σκολοψ, skolops) or to the “messenger of Satan” (ἄγγελος Σατανᾶ, angelos Satana). The majority of translations and commentaries take it as referring to the thorn, although at least one commentary argues it refers to the “angel.”⁸² But since the “thorn” and the “messenger of Satan” both refer to the same affliction that Paul is experiencing, the point is that Paul had pled with the Lord to remove the affliction, whatever it was.

The verb παρακαλέω (parakaleō), “request, implore, entreat,” found here in the aorist tense, carries the warm but urgent and earnest sense of calling someone to one’s side, usually for assistance.⁸³

The adverb τρίς (tris) denotes “three times”⁸⁴ and likely should be taken literally. It suggests that the condition vacillated between bad and worse and that the Apostle prayed when the suffering became especially heavy. The figure, however, was also used to indicate something done a number of times and thus leaves the door open to repeated prayers on Paul’s part.⁸⁵

That it might depart from me / that it would leave me: The verb ἀφίστημι (aphistēmi), describes an “action that results in the distancing of person or thing from person, thing, place, or condition.”⁸⁶ It can be used figuratively to describe the departure or withdrawal of “conditions and moral qualities.”⁸⁷ The subject of the verb could be either the “thorn” or “the messenger of Satan.” But as noted above, since the “thorn” and the “messenger of Satan” both describe the same affliction that Paul is suffering, it is the removal of this affliction that Paul had been pleading for.

12:9 And he said unto me, My grace is sufficient for thee / And he said to me, “My grace is sufficient for you: The verb λέγω (legō), “to tell, say,”⁸⁸ found here in the perfect tense, looks at the content of what is said more than the means by which it comes. Whether by inspiration, full voice, or theophany, the message was expressly clear. Further, that Paul uses the perfect tense suggests the intent of the message, though spoken some time before, continues to resonate fully within him.⁸⁹

With the phrase ἡ χάρις μου (hē charis mou), “my grace,” God’s explanation focuses on his grace, the preposition μου (mou), “my,” being a genitive of source.⁹⁰

The verb ἀρκέω (arkeō), found here in the present tense, denotes what is to “be enough, sufficient, adequate,”⁹¹ and looks to what is adequate to fulfill a particular purpose, notably one that leads to eventual satisfaction.⁹² It gives a particular cast to the noun χάρις (charis), “grace.”⁹³ Usually the word denotes God’s love for his children as expressed in the ministry of Jesus. In this instance, however, it looks to its enabling power, by which sufficient help comes upon the individual. By its means, no trial, no matter its nature (Rom. 8:38–39), will overpower those who come under the Lord’s grace.⁹⁴

for my strength is made perfect in weakness / for my power is brought to perfection in weakness”: The conjunction γάρ (gar), “for,”⁹⁵ acts here as a marker of clarification explaining why God’s grace is sufficient for Paul to do God’s work. The pronoun “my” is not found in the Greek text that reads ἡ . . . δύναμις (hē . . . dynamis), literally “the power,” but the context clearly shows that God is referring to his power, so we have added “my” for clarity. Further, the noun, in the present context, is equated with ἡ χάρις μου (hē charis mou), “my grace,” referred to above, thus revealing how God’s grace makes itself manifest.

The verb τελέω (teleō), “to bring to completion, perfection,”⁹⁶ is found here in the passive voice, thus rendered “is brought to perfection.” Here the idea is that God’s power/grace finds its consummation, reaches its completion, or fulfills its purpose when his faithful children properly and successfully use weakness as God intended it—that is, as a means to build an ever-stronger relationship with him that ultimately results in their Christlike perfection.⁹⁷

For the noun ἀσθένεια (astheneia), “weakness,” see Translation Notes for 12:5.

Most gladly therefore will I rather glory in my infirmities / Therefore, I will most gladly boast in my weaknesses: The conjunction οὖν (oun), “therefore,”⁹⁸ acts inferentially, signaling Paul’s audience that he will now draw a conclusion from his related experience. The adverb ἡδέως (hēdeōs), “happily, gladly,”⁹⁹ refers to a task one would be pleased to do. It is found here in the form of a superlative, thus rendered “most gladly.”¹⁰⁰

For the verb καυχάομαι (kauchaomai), “to boast,” found here in the future tense, see Translation Notes for 10:8. The adverb μᾶλλον (mallon) associated with it often marks an alternative and is thus translated as “rather.”¹⁰¹ In this case, however, it refers to something being done to a very great degree¹⁰² and, consequently, emphasizes the force of Paul’s boasting.

On the noun ἀσθένεια (astheneia), “weakness,” found here as a plural, see Translation Notes for 12:5. The plural shows that Paul’s problems and challenges include more than the “thorn,” and likely the noun refers to the aggregate of all the challenges and mishaps he has been through.

that the power of Christ may rest upon me / so that the power of Christ may dwell within me: The conjunction ἵνα (hina), “in order that,” acts as a marker denoting purpose.¹⁰³ The phrase ἡ δύναμις τοῦ Χριστοῦ (hē dynamis tou Christou), “the power of Christ,” clearly refers to the enabling grace/power that Paul has mentioned above.

The verb ἐπισκηνόω (episkēnoō), “take up quarters,”¹⁰⁴ carries the nuance of taking up an abode and thereby suggests that the Savior’s grace/power would be immediately accessible, being ever present in the soul.

Of note is that Paul now readily boasts despite his reluctance to do so. His explanation as to why could suggest that the Apostle sees boasting as the means to open the door to the divine downflow of power. It is not the act of boasting, however, that brings the blessing. It is his weaknesses. This is because they provide not only the necessity but also the demand that the power of the Divine dwells within him. The reason is that it is only by access to divine power—an enabling force—that he is able to do God’s work. This is the message he wants to get across to his audience so that they too will understand that Christ works through weakness and thereby yield to the humility and meekness the Savior demands. If they will but accept and live this ideal, they too will be filled with enabling power.

12:10 Therefore I take pleasure in infirmities / Therefore, I delight in weaknesses: The conjunction διό (dio), “therefore, for this reason,” acts inferentially, introducing a result.¹⁰⁵ Paul expresses that result with the verb εὐδοκέω (eudokeō), “be well pleased, take delight,” denoting what brings pleasure or satisfaction.¹⁰⁶ He next lists all the conditions in which he delights.

On the noun ἀσθένεια (astheneia), “weakness,” found here as a plural, see Translation Notes for 12:5, 9.

in reproaches / in mistreatments: The noun ὕβρις (hybris), found here as a plural, denotes “shame, insult, mistreatment”—that is, the result of experiencing others’ insolence. It also denotes “hardship, disaster”—that is, the result of damage caused by force.¹⁰⁷ These all work, but given Paul’s overall experiences, the idea of ill-treatment dominates.

in necessities / in calamities: The noun ἀνάγκη (anankē), found here as a plural, denotes a state of suffering or trouble, thus “distress, calamity, pressure.”¹⁰⁸ Given Paul’s often difficult and sudden distress or hardships, “calamity” works well.

in persecutions: The noun διωγμός (diōgmos), found here as a plural, denotes “persecution,” a program deliberately “designed to harass and oppress someone.”¹⁰⁹

in distresses / and troubles: The noun στενοχωρία (stenochōria), found here as a plural, denotes “distress, difficulty, anguish,” but the idea of varied afflictions, thus “troubles,” seems to carry the idea in the present context best.¹¹⁰

for Christ’s sake: The preposition ὑπέρ (hyper) carries two important nuances here. The first is that of cause or reason, thus “because of, in view of,” and looks to that which is beneficial.¹¹¹ The second is that of benefaction, thus “on behalf of,” and looks to a person “who is benefited by an event or on whose behalf an event takes place.”¹¹² That the preposition is in the genitive case shows that the latter is likely what is meant here.¹¹³ Paul has suffered all he has for the benefit of his Lord.

for when I am weak, then am I strong / For whenever I am weak, then I am strong: The conjunction γάρ (gar), “for,” acts as a marker of clarification concerning what has been previously said.¹¹⁴ Here it indicates that Paul is stating his conclusion and making his summary statement.

The conjunction ὅταν (hotan), “whenever,” introduces the idea of the indefinite. At any point in time, not just at one moment, when the conditions are met, the result will occur.¹¹⁵

On the verb ἀσθενέω (astheneō), “to be weak,” see Translation Notes for 12:5.

The adjective δυνατός (dynatos), “strong,” refers not to being physically or mentally robust but to “being capable or competent.”¹¹⁶ In this case, it refers to the strengthening power found in Christ.

Analysis and Summary

At this point, Paul begins his next argument. He starts with the statement “It is necessary to boast.” Given his obvious reluctance to engage in such an activity, this statement seems out of character. It is likely, however, that he is not expressing his sentiment but rather quoting a watchword used by the Corinthians. The phrase actually embodies a widely accepted principle followed by many, including, apparently, some of Paul’s opponents.¹¹⁷ But if Paul himself sees boasting as having no advantage, why then does he engage in it? This pericope suggests he does so as a polemical device to thwart the position of his enemies who use this very technique to further their cause. For him, boasting is the best way to overcome the mounting opposition. Further, by using their watchword, he undercuts its value while revitalizing his own position, as he immediately refers to having his own visions and revelations.¹¹⁸ Noteworthy is how skillfully Paul adopts this methodology while twisting it to make his point: proper boasting leads not to personal glory but to the glory of God. Thus the practice does have an efficacious value, but only if it focuses on Deity. What we must stress here is that, by deflecting praise and glory from himself, Paul turned the Corinthian mindset on its head.¹¹⁹ Garnering glory for oneself or family was the name of the game that many in most classes played. To deflect that glory to another was unthinkable. But Paul well understood that self-glory can and often does result in a false sense of pride that offends the Spirit and blocks the person from its purifying and empowering influence.

In 12:2–4, Paul relates very briefly and indirectly two highly spiritual and informative visionary experiences that he had had, in which God not only opened to him the divine realm but also gave him valuable instructions and understandings. Paul likely related these experiences because he “realized that with the experientially oriented Corinthians it was not just the authenticity of his ministry that was on trial but also the very authenticity of his experience of God.”¹²⁰

However, he does not state directly that he was the one who had such marvelous manifestations. Instead, he obliquely states that “I knew a man” who had them. Just why Paul refers to himself in the third person is unclear. That he did so has led some to feel he was not actually talking about himself. One view holds that he was referencing a missionary companion whose experience Paul admired because the Apostle himself was more prone to revelations than to such high and esoteric visions. Another view was that the Apostle was using parody on the claimed visionary experiences of his detractors. He did so because during this time period a number of people claimed they had been caught up in some kind of ecstatic phenomenon, a group that likely included Paul’s detractors.¹²¹

Most scholars reject both ideas and insist that Paul was referring to himself, but expressing it in such a way in order to distance himself from the event and not draw undue attention to its importance. This position has the best footing for two reasons. The first is that it fits the context wherein Paul admits that though he does not see it as beneficial, he “will go on to visions and revelations from the Lord” (12:1, NR). Second, it serves the purpose of introducing the central subject and the very personal matter of this section, the “thorn in the flesh” (12:7; see below).¹²²

But why be so oblique? Often Sophists and others used this technique rhetorically to reduce the offense of boasting about oneself. By using it, the Apostle gives his enemies little ammunition to use against him while making a very strong case. Further, both he and his audience were well aware of the great historical exemplars of faith, such as Moses and Ezekiel, who experienced such grand visions. Paul does not seem to want to openly claim a place among them.¹²³ His approach also allows him to keep focus on the Lord rather than himself. In this way, he is able to talk about these visions “in a way that makes clear he is not inappropriately boasting about one of the most amazing spiritual experiences of his life.”¹²⁴

Clearly, he is reacting to the social situation of the day. The Sophists expounded for money and acclaim, not unlike some of Paul’s antagonists. But some Greeks, who considered themselves “true philosophers,” used irony, often playing “the fool,” to vindicate their own position that promoted self-restraint and even poverty. In some of these cases, the philosophers referred to themselves in the third person to downplay their own accomplishments and thus emphasize and help their position. Further, they insisted that one could indulge in self-praise when, to protect oneself from false accusations, the truth had to be told. It is highly unlikely that Paul was influenced directly by any of the philosophical schools since there is no evidence of such in his writings.¹²⁵ Even so, it is probable that he is reflecting the unwritten cultural norms influenced by them.¹²⁶ It is more likely that, at the least, the Apostle’s use of the third person reflects his ongoing embarrassment in having to use such a senseless exercise as boasting, and this is a way for him to distance himself from it.¹²⁷

It is of note that the leaders of the New Testament era understood that the heavens were again open, and revelations and visions were the result, accordingly, of fulfilling Old Testament promises (Joel 2:28–29; Acts 2:17–18).¹²⁸ One dramatic and far-reaching vision given to Peter showed how God had prepared a way for Gentiles to come under the covenant (see Acts 10:10–16, 34–35; 11:1–18). Paul, by direct assignment of the Lord, became the instrument of the realization of that vision (Acts 9:12–15; Gal. 2:9). Visions were opened to him to provide him with the necessary understanding to do such work. Thus he could proclaim that he received the gospel not through human agents but “through the revelation from Jesus Christ” (Gal. 1:12, our translation). It is this knowledge that he declared (1 Cor. 11:23; 15:3). Further, he stated that the most far-reaching aspect of the gospel “was made known unto me by revelation,” a revelation “that was not made known to the sons of men in other generations as it has now been revealed to his holy Apostles and prophets by the Spirit; that is, how Gentiles are fellow heirs, members of the same body, and partakers of the promise of Christ Jesus through the gospel” (Eph. 3:3–6, our translation).

As the verses under review indicate, in addition to understanding how missionary work would proceed during the New Testament era, the Apostle also learned about the heavenly realm through two visions that had taken place fourteen years before. That Paul still knew the very year these events occurred shows the impact they had on him. His precision helps date the experience. Since he wrote 2 Corinthians about AD 57, the marvelous manifestations took place around AD 42 or 43, or about ten years after his conversion in AD 32 or 33.¹²⁹ At the time he was yet living in Tarsus. It would be about three years before Barnabas recruited him as an assistant to oversee the affairs of the Church in Antioch, around AD 46.¹³⁰ Thus the wonders that the Apostle to the Gentiles experienced took place sometime before he became a full-time missionary for Christ.¹³¹

Reporting on these visions, he states simply that in one he was taken up into the “third heaven” and in the other into “paradise.” Due to the ambiguity of the phrase “third heaven” and lack of Restoration insights, scholars have speculated throughout history on just what Paul was referring to. From the Jewish standpoint of Paul’s day, because the Hebrew noun שָׁמַיִם (šāmayim), “heavens,” is plural,¹³² many Jewish scholars accepted the idea that there was more than one. The Old Testament supports a threefold “heavenly” division (see Neh. 9:6; 1 Kgs. 8:27–28; 2 Chr. 2:6; and Ps. 148:4). In this view, there is “the atmospheric heaven, a stellar heaven (or firmament), and the limitless, or spiritual, heaven, where God is located.”¹³³ On this basis, the idea of three heavens was popular. Despite this, there was no consensus as to the number.¹³⁴ Even though the Apostle advanced the idea that the afterlife had three divisions, which he compared to the sun, moon, and stars (1 Cor. 15:41), there is no evidence that any Jewish or Greco-Roman notions of the divine realm influenced Paul. On the other hand, some in his audience may have found the idea of heavenly ascent acceptable because they were aware that others reported such revelatory incidences.¹³⁵

Paul’s view, however, focuses on the heavenly realm itself. In his description, he uses the preposition ἕως (heōs), “as far as, to,” that denotes reaching the top or upper limit of an object.¹³⁶ In this case, that upper limit was the highest degree or celestial realm of heaven.¹³⁷ Joseph Smith supported this view: “‘Paul ascended into the third Heavens and he could understand the three principle rounds of Jacob’s Ladder,¹³⁸ the Telestial, the Terrestrial and the Celestial glories or Kingdoms, where Paul saw and heard things which were not lawful for him to utter.’”¹³⁹ It is also important to note that declaring that he had reached the zenith of glory gave the Apostle cachet with his audience, thus allowing him to retain full credibility.¹⁴⁰

In addition to being raised into “the third heaven,” God also raised Paul into paradise. The noun is a Persian loan word that referred to an enclosed, nicely kept plot or garden. It is in this light that the celestial garden located eastward in Eden became associated with paradise. Over time, this Edenic state became allied with the spirit world. Thus Jesus could say to the thief with whom he was crucified, “Today you will be with me in paradise” (Luke 23:43, NIV). Among the Jews, it also came to denote “a place of transcendent blessedness,” where the righteous dead resided.¹⁴¹ In Revelation 2:7, it is associated with the abode of God or, in LDS terminology, the celestial kingdom.

Though some scholars opine that Paul had but one vision, thus combining the third heaven and paradise,¹⁴² the Restoration perspective is that paradise is a subset of the spirit world, which also includes Hades and the spirit prison.¹⁴³ Joseph Smith declared that they “are all one, it is a world of Spirits. The righteous and the wicked all go to the same world of Spirits.”¹⁴⁴ Even so, the scriptures are clear that there is a division called “a gulf” between the places (Luke 16:22–26; 1 Ne. 15:28–29). One of the Savior’s activities between his death and Resurrection was to visit the souls in prison and bridge the gulf that separated the righteous from the wicked by instituting missionary work there (1 Pet. 3:19; 4:6; D&C 138).

In sum, paradise is the temporary abode where reside those who made and kept sacred covenants with God during mortality or accepted him fully and received the temple ordinances performed in their behalf while in spirit prison. All these rest from their labors in a state of peace and happiness, waiting for the time when they will receive their full blessing of entering into the celestial world (2 Ne. 9:13; Alma 40:12; D&C 76:50–70; 137:7–9; 138:31–34).¹⁴⁵

About his heavenly experiences, Paul adds an aside that, when they happened, he did not know whether he was in or out of his body. Both the pagan mystery religions and Jewish rabbinical writings use this language to describe personal reactions to experiencing esoteric phenomenon.¹⁴⁶ Though but a parenthetical note, this phrase plays an important part in Paul’s intent and reveals where he stood on certain issues. On the one hand, the Apostle does not view the body as depraved or evil, and salvation for him also included the physical element (see 5:1–10). Therefore, it could be involved in a revelatory experience. His view ran counter to some of the religious and philosophical views at the time. These assessments insisted that any divine manifestation, to be valid, had to happen outside or apart from the body. Paul’s earlier stated position, however, shows that he rejects this idea. Even so, he likely did not want to invalidate the idea that one could have an out-of-body spiritual experience. In this phrase, Paul retains a neutral tone, likely because he really did not know if he was bodily transported into the divine realm or experienced it only though his spirit. Paul clearly believes that the soul has a conscious existence outside the body,¹⁴⁷ but here he leaves the answer to God alone.¹⁴⁸ In doing so, he does not prejudice his account against whatever position members of his audience may take.¹⁴⁹ We must emphasize, however, that Paul’s raptures were “so outside the realm of normal experience, Paul could not be sure exactly what happened to him.” To say that the experience overwhelmed him does not come close to describing what happened. It simply left him at a loss of words to explain not only what he saw but also what he heard. Only God knew.¹⁵⁰

Concerning what happened during these deeply revelatory and informative events, the Apostle states only that he “heard inexpressible words that are not proper for a person to speak” (12:4, NR).

Paul’s phrase leaves it unclear whether the reason he will not share what he learned is because it was beyond his language skills or whether he has been specifically forbidden to do so.¹⁵¹ The Book of Mormon is helpful on this issue. It preserves an account of certain individuals who were also “caught up into heaven, and saw and heard unspeakable things. And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard.” After the vision, “they did again minister upon the face of the earth; nevertheless, they did not minister of the things which they had heard and seen, because of the commandment which was given them in heaven” (3 Ne. 28:14–16). The scripture shows that these men plainly understood the vision’s contents at the time and clearly remembered what they had learned long afterward. However, they could not relate them, first because it was forbidden them to even try, and second because they simply did not have the means.¹⁵² The double prohibition is interesting in that it suggests that some portion of what they learned could have been shared. However, they, like Paul, were true to their charge.

But if Paul could not share the information, what value did the communication have? One point is clear—the revelation was for Paul alone. Its intent appears to have been twofold: first to strengthen him in facing the immense spiritual and physical suffering he would have to endure by providing him with an understanding as to why,¹⁵³ and second to give him a cosmological perspective of the gospel and God’s plans for it that allowed Paul to view his own work from a more complete perspective. As a result, he could put emphasis where it belonged.

In sum, these visions gave him an incalculable boost in preparation for his apostolic career, providing him with not only knowledge of the divine will and workings but also the strength to persevere through disappointment, opposition, hardships, and sacrifices. More, the knowledge and strength did not end with him alone but outflowed to bless not only his generation but that of all the faithful who followed.¹⁵⁴ It appears, however, that Paul mentioned these two supernal visions not because his spiritual experiences were few but because these were exceptional.¹⁵⁵

In 12:5, Paul states that he is most willing to boast about “such a one” who had such wonderful experiences, but, he says, he is not willing to boast about himself. In doing so, he seems to present a bit of an enigma. If he is the highly blessed individual who has had these unspeakable and perhaps even unimaginable spiritual experiences, how then can he say he is not willing to boast about himself? The Apostle is not actually being contradictory but setting up a contrast to emphasize what he is willing to boast about and what he is not.

We again see Paul’s deep irony as he uses the third-person pronoun that allows him to distance himself from the visionary man when it is clearly him. By this means, however, he sets himself apart from his opponents who seem to readily take bragging rights for their spiritual experiences. Thus Paul admits to the worthiness of boasting about such a person but refuses to take the limelight directly. There is good reason: the only proper boast about himself, he insists, is in his nonspectacular weaknesses and their results, which he feels continually.¹⁵⁶ His objective, however, is not “an attempt to gain pity; rather, it is to show that God works through this man. He is the legitimate apostle, and the Lord has appeared to him in a unique vision.”¹⁵⁷

In sum, his objective does not permit him to use his heavenly ascent as the focal point of his boasting, but it does allow him to use the experience to introduce the singular weakness of his life: the “thorn in the flesh.”¹⁵⁸

By placing his visionary experience between his humiliating escape from Damascus (11:32–33) and the necessity of the “thorn in his flesh” (12:7)—both signs of weakness—“Paul has left no room for the objection that he was no true apostle of God. At one extreme, Paul has placed before his critics the true sign of apostleship, namely, weakness. At the other extreme, Paul has been in the presence of the [heavenly] world, with possibly an experience no one else could share. But Paul was still vulnerable to any detractor who did not accept his understanding of [his position on weakness]. This verse therefore places side by side the two ideas of personal relationship to God and apostolic service in Paul’s life.”¹⁵⁹

In 12:6, we see that his boasting about his weaknesses also served another purpose. As he says, it was so that “no one will consider me more than what he sees me to be or hears from me” (12:6, NR). He admits, however, that if he did choose to boast, it would not make him a fool. And why? Because, as he says, “I will speak the truth.” Some members, given the conditions in Corinth with which they concurred, would have expected and likely appreciated it if the Apostle did boast about his strengths and accomplishments. He would have been on solid ground to do so, and he admits the point because, as he states, he could do it in truth. His wording is interesting in that it implies that others had boasted and been found to have misrepresented the truth. Given the weight of the honor/shame mentality of Corinthian society, to be caught in either a lie or a gross exaggeration would bring shame upon the individual and prove to be an act of utter foolishness.

Paul’s truthfulness shielded him from such a tarnishing situation. Thus, his revelatory involvements, even though only briefly mentioned, topped anything his critics could claim.¹⁶⁰ Given the context, Paul’s mention of revelations consisted not only of the rapturous visions he briefly alluded to but also other divine manifestations that he had experienced. In addition to these, there was also his track record of sacrificing for the Church’s sake. All these experiences, however, remain unmentioned because to enumerate them, in Paul’s view, would also be acting the fool because it would be yielding, as he says, to base “human standards” (κατὰ σάρκα, kata sarka¹⁶¹). He, however, chose another course; he will boast mainly about God (10:17–18), but in his context that includes his weaknesses. By means of this argument, as he lays it out, the Apostle has brilliantly nullified any accusations of his critics. They can neither repudiate nor match the height of his visions, nor can they “deny the veracity of the stripes he has suffered for the gospel, nor can they overlook that he was the one who founded the church at Corinth. They may evaluate Paul’s sufferings incorrectly, but what he is should be evident to all. He is a weak servant of God, chosen by him to be an apostle, which is what he is to the Corinthians.”¹⁶²

Further, Paul may have been worried that some of those in his audience would consider him an exceptional person. After all, he did have at least some loyal followers all along (1 Cor. 1:12) and had, according to Titus’s report, also won a majority back by this time (2 Cor. 7:8–16). Their feelings of undue reverence may have been exacerbated if he had expanded on his supernal visions or spoke of other unmentioned revelations such as the one he had while among them (see Acts 18:9–10). Paul could not afford to be to be placed on a pedestal if his message and example were to stand.

The Apostle’s point is that he wants to be evaluated only on what his audience has seen and known about him personally. If they do, then the inference is that they should judge the interlopers by the same standard, and if they do that, they should clearly recognize that the aggressive, overbearing, and self-centeredness of these men exposes them for what they are: false apostles. By this means, he forces his audience to see God’s hand in his life and thereby understand that divine ways are not known by “the precepts of men” (κατὰ σάρκα, kata sarka) but “according to the Lord” (κατὰ κύριον, kata kyrion), as he states in 11:17–18.¹⁶³

In this verse (12:6), we see the essence of Paul’s thinking with respect to his apostolic authority. “Paul will support his apostleship only by boasting of his weakness (11:30; 12:5, 9b–10): while he is willing to record this one instance of a private religious experience, he is quite unwilling to claim it as an apostolic credential. . . . Paul does not want to be known as a ‘visionary,’ but only as a weak and suffering apostle . . . , through whom God’s incomparable power is disclosed (4:7–15).”¹⁶⁴ In short, Paul insists that “his apostleship cannot be demonstrated by a recitation of his other worldly experiences, but only by the effectiveness of his this-worldly service as an apostle.”¹⁶⁵

He, therefore, insists that they should judge him on what they see and hear. The way Paul joins the two words “see” and “hear” suggests he is not referring to his general daily activities while among these people but to his overall weakness and humility as seen by them and expressed by himself.¹⁶⁶ The latter evidences that he is an ambassador for Christ while the former evidences that the power of Christ works through him.¹⁶⁷ Thus Paul’s polemic nicely transitions from reasons he could boast about himself to reasons why he should not—that is, because he is weak. But rather than leave it there, he makes his weaknesses the center of his boast about himself.¹⁶⁸

Though the Apostle was not, nor would he become, conceited or proud because of the remarkable spiritual experiences he had had, he still feels the need to deflect any unintended acclaim and, therefore, now explains to the Saints how God helps keep him humble.¹⁶⁹ In 12:7, he admits that “the extraordinary nature of the revelations” (NR) he had received could have opened the door to his becoming “overly proud” (NR). To guard against this, in deep humility, he admits that God gave him “a thorn in the flesh, a messenger of Satan” (NR) that continues to torment him.

Just what he references is unclear. One of the problems is that the word Paul uses to describe his ailment, σκόλοψ (skolops), can refer to a stake, a splinter, or a thorn.¹⁷⁰ However, based on the words used in the LXX, “thorn” is the better translation. Even so, the idea of something incessantly painful or vexing dominates the imagery.¹⁷¹ His language describing the problem as a messenger from Satan suggests its cruel and punishing nature. The visualization exposes the trouble as more than a mere annoyance. Rather, it is a chronic burden, but one that falls short of a major incapacitating illness or obstructive condition that could stop the work. Even so, its torment is frequent, if not constant.

Due to the Apostle’s lack of elaboration about his “thorn in the flesh,” scholars have generated a number of theories as to Paul’s intent. These theories include “stuttering, epilepsy, a shrewish wife, an eye affliction, malaria, some mortal antagonist, or some spiritual weakness,”¹⁷² and to the list can be added direct satanic opposition.¹⁷³ Some of these positions are more compelling than others, but none are conclusive. For that reason, a study of all these theories is beyond the scope of this commentary.¹⁷⁴

Even so, the points Paul makes and several of their consequences can be clearly seen. First, whatever the condition was, it seems to have been obvious enough that the Corinthians knew about it. There is, however, a slight possibility that it was not widely known. If that is the case, then Paul is deliberately making the imagery obscure so that it does not interfere with his point or the lesson he wants his audience to get from it. However, this view is not strongly endorsed. Second, there was nothing good about the “thorn” itself—it was inherently evil. It constantly tormented the Apostle and was the cause of consternation and suffering. Third, and most important, being from God, it served a good and useful purpose. Indeed, Paul’s statement that the “thorn” was divinely given places his trial on a theological plane and underscores the need for the revelation that followed his thrice-fold requests that the object be taken from him (12:8).¹⁷⁵

That deeply spiritual, if less-than-satisfactory, disclosure forced him and now his audience to view the issue from the perspective of divine grace. It was this that enabled the Apostle to succeed. Though the “thorn” humbled and likely humiliated him, his ability to not only overcome its potential enervating effects but also push forward the cause of his Savior evidenced the continual power of God in his ministry.¹⁷⁶ Thus Paul’s unending trials gave God an opportunity to demonstrate his sustaining power while allowing mortal experience to take its course. Therefore, through the Apostle’s weakness and its attendant humility, he became a powerful and public witness of God’s grace in action.

In 12:9, the Apostle reports that God did eventually respond to his heartfelt pleadings. His words did not promise relief but rather gave understanding. “My grace is sufficient for you,” the Lord assured him, “for my power is brought to perfection in weakness.” The answer appears to have come through oracular means and thereby was related clearly and forcefully. The answer was not what Paul wanted, but it was what he needed.¹⁷⁷ The perfect tense in which he chose to cast the words “he said” (εἴρηκεν, eirēken) underscores that the answer reverberated within him continually.

The godly response gave him two insights. The first explained how Paul would be able to manage the stress of the “thorn.” God would enable him to deal with it. Divine grace would be “sufficient, enough” (arkeō).¹⁷⁸ As unlikely as it seemed, the “thorn” would be the means by which Paul would continually receive God’s grace. Through that grace, as he came to understand it, the malady would not keep him from successfully serving the Lord but actually help him do it.¹⁷⁹ The reason? The condition yielded power and comfort.¹⁸⁰ And once the answer came, Paul fought against neither the godly decision and the reception of divine grace it disclosed nor its understood obligatory requirements.

The summit of Paul’s epistle is found here, for “from this vantage-point the entire range of Paul’s apostleship is seen in focus.”¹⁸¹ No matter how much the “thorn” might torment him, he would prevail. Further, this “messenger” serves a divine purpose—it is the means by which Paul, and for that matter any Saint, becomes the kind of Christian that the Savior is.¹⁸² As the Lord himself stated, when people “come unto me I will show unto them their weakness. I give unto [them] weakness that they may be humble; and my grace is sufficient for all [people] that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them” (Ether 12:27).¹⁸³

The second insight that the revelation gave the Apostle was an understanding of why he had to endure the torment: the power of God was “brought to perfection in weakness”—that is, its intended effect or fulfillment came in the context of weaknesses experienced in trials and persecutions. This view apparently played against the position of the interlopers, who seem to have emphasized their above-average skills, their supposed superior spirituality, their glorious revelations, and their blessed lives over Paul’s trials and hardships. The Apostle’s revelatory understanding from God himself proclaimed and thus established that authentic ministry “does not work from a power orientation, but rather from the position of weakness.”¹⁸⁴ To this day, the Lord continues to use the same model. On more than one occasion he has declared that he uses the weak to do his mighty works, thus proving he is the master behind them (D&C 1:19, 23; 50:16; 124:1; 133:58–59).

Paul makes his point by tacitly asking his adversaries, as well as his champions, that if he is as weak as he is made out to be—and readily admits to—how can he have experienced both the heavy trials he has been through and the successes he has had? Many would likely admit that these two things would take great strength. Thus the answer that he forces out of these people is that his strength must come from somewhere outside of himself. If that is the case, then what or who? Paul supplies the answer: it comes from Christ Jesus. Thus weaknesses make him “most translucent so that [others] can see the source of the real power and light.”¹⁸⁵

The point is that through the Savior’s grace/power, weakness becomes a means to divine ends in one of two ways: either by allowing the weakness to continue but, with the Savior’s help, act as a refining force or by replacing or changing the weakness, through the Lord’s transforming enablement, into a strength.

The Lord’s primary response to weakness is not usually the immediate bestowal of strength but rather an ever-increasing giving of ability. Why so? As the scriptures explain, it is so that people “may know that it is by [the Savior’s] grace, and his great condescensions unto the children of men, that [they] have power to do” his will (Jacob 4:7). As a result, those who “come unto Christ” are “perfected in him” because “his grace [is] sufficient for [them].” Indeed, “by [God’s] grace [they are made] perfect in Christ;” and as a result they “can in nowise deny the power of God.” And “if [they are], by the grace of God [made] perfect in Christ, and deny not his power, then are [they] sanctified in Christ by the grace of God, through the shedding of the blood of Christ” (Moro. 10:32–33).

These scriptures verify Paul’s thesis that godly strength can be displayed through mortal weakness. We must stress, however, that “God’s power becomes more evident in weakness, not more real.”¹⁸⁶ Further, the weakness Paul refers to manifests itself not as sin but as recognized inability. God’s grace/power overcomes mortal weakness and, thus, is made complete by enabling the humble soul to carry out God’s will.¹⁸⁷ The depth of the weakness compared with the height of success manifests the magnitude of the grace/power. Weakness can, therefore, play an important part in God’s plan for the growth of his children and in his ability to display his divine power.

This thesis works for the Apostle because his focus is on the right thing—that is, his acknowledged weakness and the humility it generates, to which the Lord responds by giving Paul his grace/power.¹⁸⁸ Because he understands this, Paul can exclaim, “I will most gladly boast in my weaknesses.” And why? Because he now understands that they are the door that opens to “the power of Christ” that can now “rest upon” or “dwell in” him (ἐπισκηνόω, episkēnoō).¹⁸⁹

In 12:10, he brings this pericope to a close with a sharp rebuke against his detractors. He is able to do so with a statement of paradox: “When I am weak, I am strong.” And how is that? Because, as Paul clearly declares, weaknesses provide God with an opportunity to manifest his strength in the success of the humble person’s life (10:17).¹⁹⁰

Paul’s standard of true apostleship is grounded on suffering both for the gospel and through the misery of the flesh.¹⁹¹ Such is the center of his boast because he has paid and continues to pay the price. In so doing, he sets up the distance between him and his opponents, who can match him in neither the grandness of his visions nor the suffering he continually endures. For those reasons, he insists, they are not fit to claim apostleship.¹⁹²

Throughout this epistle, the Apostle has stressed that the key aspect of true ministry rests on motive. Paul’s total efforts have not been directed by personal profit; he desires “to advance the kingdom of Christ and God, not his own kingdom. Only such a posture could undergird the endurance depicted in the Fool’s Speech. But God’s divine proclamation concerning the purpose of his ‘thorn’ (12:9) has also helped Paul keep his hardships in perspective.”¹⁹³ Further, he does not see strength through weakness as peculiar to himself. Though his focus is self-directed, his point allows for broad application. His teaching shows that “whenever God’s servants humble themselves and acknowledge their weakness, then the power of Christ can flow through them. This is the justification of ‘my grace is sufficient for you.’ [For Paul,] God has more than compensated for the fact that the thorn was not removed” through the bestowal of comfort, divine power, direction, and success. Thus God taught Paul that opposition—even as punishing and humiliating as a “thorn in the flesh”—can and does build a relationship with the Divine.¹⁹⁴

Proof of Apostleship (12:11–13)

Greek Text

11 Γέγονα ἄφρων· ὑμεῖς με ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφʼ ὑμῶν συνίστασθαι. οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι· 12 τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις τε καὶ τέρασιν καὶ δυνάμεσιν.13 τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. [SBLGNT]

Translation Notes and Comments

12:11 I am become a fool in glorying / I have become foolish: The adjective ἄφρων (aphrōn), “foolish,” describes one who has a “lack of prudence or good judgment” and as a result is unwise.¹⁹⁵ Paul is using the word ironically. The verb γίνομαι (ginomai) means to “become something.”¹⁹⁶ It is found here in the perfect tense showing that the state of Paul’s self-proclaimed foolishness began sometime in the past and continues into the present.

The phrase “in glorying” is not found in the Greek manuscripts and is, therefore, left out of our Rendition.

ye have compelled me / You yourselves forced me to do it: That Paul places the pronoun ὑμεῖς (hymeis), “you,” found here as a plural, first in the phrase makes it emphatic.¹⁹⁷ To catch that force, we have added the reflexive pronoun “yourselves.”

The verb ἀναγκάζω (anankazō), “compel, force,”¹⁹⁸ is found here in the aorist tense, thus showing that the deed was done in the past. The tense leaves open whether or not the effect continues into the present. The infinitive phrase “to do it” is not found in the Greek text, but it is implied.

for I ought to have been commended of you / for I ought to have been commended by you: The conjunction γάρ (gar), “for,”¹⁹⁹ signals that a reason will be given for the statement that came before, in this case why Paul was forced to take an action he considered foolish. The verb ὀφείλω (opheilō) denotes being constrained by circumstances, thus, “have to, ought.”²⁰⁰ It carries the nuance of complying to a debt owed and serves as a tacit reminder to Paul’s audience of their debt to him.²⁰¹ It is found here in the imperfect tense, showing what they should have done but did not do.²⁰² The verb συνίστημι (synistēmi) means “to recommend, commend,” a person because of approval.²⁰³

for in nothing am I behind the very chiefest apostles / for I am in no way inferior to the super-apostles: Once again, the conjunction γάρ (gar), “for,”²⁰⁴ signals that Paul will give a reason for his statement in the previous phrase, notably why the Saints should have commended him. The verb ὑστερέω (hystereō) here has the sense of “to be lower in status, to be inferior to someone.”²⁰⁵ The neuter adjective οὐδέν (ouden) in this context means “in no respect, in no way”²⁰⁶ and emphasizes no lack on Paul’s part. That the verb is found in the aorist tense suggests that he is referring to the time he sojourned in Corinth.²⁰⁷ The force of his argument, however, advocates that the former condition—that is, his lack of inferiority to the “super-apostles”—remains, and therefore we have rendered the verb in the present tense.

On the phrase ὑπερλίαν ἀποστόλων (hyperlian apostolōn), “super-apostles,” see Translation Notes and the accompanying Analysis for 11:5. The phrase constitutes Paul’s ironic jab at these “false apostles” (11:13) for their decidedly self-promoting stance.

though I be nothing / even though I am nothing: The neuter adjective οὐδέν (ouden), “nothing,” ²⁰⁸ here used nominally, in this context is emphatic, thus stressing his nothingness. The word when dealing with people denotes a nonentity—that is, a person of little consequence or significance. The phrase εἰ καί (ei kai), “even if, even though,” marks a concession.”²⁰⁹ The clause is a rather pejorative reference to Paul, and his applying it to himself shows his sincere humility as evidenced in his understanding that God did the work (3:4–6). The whole sentence puts his detractors in a very bad light, for despite their boasting otherwise, if the Apostle is in no way inferior to them, then then they too must be “nothing.”

12:12 Truly the signs of an apostle were wrought among you in all patience / Indeed, the signs of an apostle were performed among you in all patience: This phrase continues Paul’s argument as to why the Corinthians should have defended him. When the particle μέν (men) introduces a clause and is not followed by another clause with the adversative particle δέ (de), “the antithetical clause is to be supplied in thought,”²¹⁰ something like “but you refused to acknowledge them.”

The affirmative particle μέν (men) acts as a marker of emphasis, thus rendered “indeed.”²¹¹ The noun σημεῖον (sēmeion), “sign, token, indication,”²¹² denotes a distinguishing act or object by which something is made known or confirmed, but also “points to a reality with even greater significance” than the act or object itself.²¹³ Thus it can also refer to the activity of the divine expressed as in signs such as “portents, omens, and miracles.”²¹⁴ The sense of the word in this phrase seems to be that of a “token”—that is, an outward manifestation and distinguishing feature that evidences authenticity.²¹⁵ The noun is found here in the plural and linked with the noun “apostle” (for an analysis of ἀπόστολος, apostolos, see Translation Notes for 11:5). The latter generally refers to one who has been duly commissioned and empowered to carry out a work, and that seems to be the proper nuance here. The noun is in the genitive case, thus expressing attributes or characteristics.²¹⁶ As such, the “tokens of an apostle” are characteristic of, exhibit, and authenticate the legitimacy of the person properly bearing that office.²¹⁷

The verb κατεργάζομαι (katergozomai), “to bring about, produce,” found here as an aorist passive, denotes the causation of an event or condition.²¹⁸ That condition, in this case, is “signs.” The passive tacitly denotes divine activity.²¹⁹ With the phrase ἐν ὑμῖν (en hymin), “among you,” the clause shows that Paul’s audience had seen the spiritually generated evidence of his apostleship.

The noun ὑπομονή (hypomonē), “patience, endurance, fortitude,” denotes the virtue of holding out or bearing up under difficult circumstances, a condition that grows according to the increasing depth of the trial one faces.²²⁰ Thus, it is more active than passive in that it expresses itself in effort.²²¹ In the present context, the phrase ἐν πάσῃ ὑπομονῇ (en pasē hypomonē), “in all patience,” shows that the authenticating signs wrought by Paul were done within the context of his gospel ministry (1:19) and thus in “weakness” (11:23–24; 12:9–10). The reaction thereto by some caused the Apostle great affliction of soul that, with great effort, he had to bear.

in signs, and wonders, and mighty deeds / with signs and wonders and deeds of power: This phrase lists the authenticating tokens of Paul’s apostleship.²²² The noun σημεῖον (sēmeion), “signs,” in the present context, refers to validating deeds in which divine elements are clearly evident. The noun τέρας (teras), “portent, omen, wonder,” denotes a condition or event that astounds one because of its transcendence.²²³ The noun δύναμις (dynamis), though normally denoting the exertion of force to perform a function, thus “power,”²²⁴ in this context refers to “a deed manifesting great power” that displays supernatural activity.²²⁵ Note that all three performances look not to the events themselves but to the source behind them—namely, God.

12:13 For what is it wherein ye were inferior to other churches / In what respect, then, were you made to feel less important than the other churches: The conjunction γάρ (gar), “then,” acts here as a marker of inference,²²⁶ referring back to the manifold spiritual authenticating deeds done through Paul. The phrase τί . . . ἐστιν ὃ (ti . . . estin ho), translates literally as “what is it with reference to which . . . ?”²²⁷ We have rendered the phrase as the smoother “in what respect.”

The verb ἑσσόομαι (hessoοmai), “to be inferior,”²²⁸ is found here as a second-person aorist plural, the tense suggesting that the condition has now been resolved.

The adjective λοιπός (loipos), “other, rest of,”²²⁹ in connection with the noun ἐκκλησία (ekklēsia), “assembly, congregation, church,”²³⁰ found here as a plural, refers to those branches of the Church, likely in Macedonia, that had been so helpful in providing for Paul’s needs in the past.

except it be that I myself was not burdensome to you? / except that I myself was not a burden to you?: The phrase εἰ μή (ei mē) means “except”²³¹ and introduces a possible reason why the Corinthian Saints may have taken umbrage with Paul. The reflexive pronoun αὐτός (autos), “myself,” emphasizes that the doer of the possible misdeed was the Apostle and he owns it.

The verb καταναρκάω (katanarkaō) means to “be a burden.”²³² It is a rather harsh term implying a deliberate idleness on the part of one person used to take advantage of others.²³³ That it is found here in the aorist tense points back to the period when Paul ministered among them. With the use of the negative particle οὐ (ou), “not,”²³⁴ Paul distances himself from any taint that he had burdened them.

forgive me this wrong / Forgive me for this injustice: The verb χαρίζομαι (charizomai), “to forgive,” denotes a gracious pardoning for a wrongdoing.²³⁵ It is found here as a plural imperative, thus referring to an act to be performed by the offended Corinthian Saints.

The noun ἀδικία (adikia), “injustice,”²³⁶ in a religious context usually carries the nuance of a deliberate wicked or unrighteous act, but in this setting the idea is more that of an act that results in undeserved hurt, especially an unfair one.²³⁷ To call Paul’s loving, sacrificial service adikia was “tacitly ridiculous,” and that is exactly the Apostle’s point.²³⁸ This sentence clearly shows, once again, Paul’s biting use of satire, for he feels he has neither done anything wrong nor deliberately hurt anyone. A colloquial English phrase that catches Paul’s thrust might be “Well, excuse me!”

Analysis and Summary

At this point, Paul concludes his “fool’s speech” begun in 11:1. He does so with an acknowledgement that he has lowered himself by playing the fool. But, he goes onto explain, there was a good reason why: he was forced to do it. This is because he was caught in a dilemma. On the one hand, only by boasting would he get the attention and accreditation he needed. Indeed, many saw boasting as the mark of apostleship, and thus if he refused to do so, he was tacitly admitting to lacking such authority. On the other, by boasting he engaged in a practice he detested. Thus it was a “necessary evil” forced upon him by the exigencies of the condition rampant among the Saints in Corinth and more especially by his “rhetorically trained opponents for the support of his rhetorically fastidious converts.”²³⁹

He lays the blame squarely on the shoulders of the Corinthians Saints themselves, for they had every reason to commend him, in the sense of defending him by holding up his credentials, but they did not. As he has made clear (1 Cor. 4:3; 2 Cor. 5:12–16), their commendation of him, however, was not and is not the basis of his apostleship. God is (Gal. 1:1). As stressed in chapter 5, their lack of support did not interfere with his insistence that he was a true Apostle of the Lord. Even so, these people themselves evidenced the seal of his apostleship (1 Cor. 9:2) and remain the validation of his work (2 Cor. 3:2–3). Therefore, their commendation means much to him. And this, he insists, they should have given because they owed it to him: he was the one who united them with Christ (1 Cor. 4:15; 2 Cor. 11:2). Unfortunately, some either forgot, undervalued, or ignored this fact. Thus when they compared him with his polished, self-promoting, and domineering rivals, they could not bring themselves to defend their less-than-powerful orator and humble self-employed minister.²⁴⁰

There were two more reasons why they should have defended him, and these make their refusal even worse. First, he had suffered much for the sake of Christ, including the pain these people had caused him over the years (11:28), and yet he still loved them (2:4; 12:15).²⁴¹ What they had done was, in essence, forget, ignore, or, worse, disrespect his love. Second, he was not in any way supporting those whom he insisted were promoting a false gospel and whom he again brands with the disparaging title “super-apostles.”

To emphasize his point, he quickly adds a humble disclaimer: he is, in reality, “nothing” (οὐδείς, oudeis). The term refers to a person who, on his own, is of little consequence or significance.²⁴² He makes no claim to personal adequacy. The only way he can boast, therefore, is “in the Lord” (10:17–18). He clarifies this position in the next verse, where he shows himself, under God, to be everything and thus, in reality, superior to all. Here he is using the force of understatement to help make his point. Through this oblique disclaimer, he posits that he is actually, to these people, everything so far as their salvation is concerned. The reason is, as he has clearly stated (10:1), that “it is God, not he, who validates his ministry because God is the source of what he does.”²⁴³ Thus “he is nothing that Christ may be seen to be everything.”²⁴⁴

It is to support this point that Paul makes his statement in 12:12. He appeals to the signs (σημεῖα, semeia—that is, the divine outward manifestation that evidenced his authority²⁴⁵) that God made manifest among the Corinthian Saints during the time the Apostle sojourned among them. Paul states these marvels were produced through the exercise of “extreme patience” (pasē hypomonce), the phrase likely referring to the effort required of the Apostle in dealing with these people.²⁴⁶

On just what these signs, wonders, and powerful deeds were, biblical history is blank,²⁴⁷ but Paul’s statements in 1 Corinthians 12 and 14 suggest that through his administration the people came to possess remarkable gifts of the Spirit, such as speaking in and interpreting tongues, healing the sick, discerning spirits, prophesying, and casting out devils. He himself seems to have led out in some of these (for example, see 1 Cor. 14:18). It is noteworthy that he does not suggest that these define the apostolic office but rather that they are attributes that accompany it.²⁴⁸ What does define the office, as he has made clear in chapters 11 and 13, is the power of God that enables these deeds to be done. Even so, Paul’s “signs” helped establish his position as a spiritual leader with broad power.²⁴⁹

What the Apostle is doing here, however, “is pleading with the Corinthians to dispense of the secondary criteria (signs, wonders, mighty works) and judge the would-be apostles by the yardstick of the primary criterion, namely, . . . ‘apostolic signs,’ of the crucified Jesus (13:1–4).”²⁵⁰ If these Saints would use these standards, then they would see Paul not as inferior to these “super” but false apostles but as the true, authorized servant of the Lord. Until that happens, it is likely that some would continue to see him as little more than second-rate when compared to the interlopers.²⁵¹ The result would be ecclesiastically threatening and spiritually dangerous, for it would give the false teachers a home in which to live and a place from which to promulgate their false doctrine.

In 12:13, Paul ends this portion of his treatise. He does so by addressing the major problem that stuck in the craw of some of the Corinthian Saints. As noted in the introduction to this volume and elsewhere, the problem stemmed from the practice of patronage and its associated social reciprocity that permeated every level of society in Paul’s day.²⁵² This custom some of the Saints still clung to. As a result, it influenced how they interpreted the Apostle’s actions. As Paul knew (1 Cor. 9:14), Christian practice allowed missionaries to accept financial aid while preaching the gospel. As the Corinthians saw it, rather than accept the help they willingly offered (and the obligation it entailed), he stooped to menial labor. As a result, these converts felt that his act was akin to a socially demeaning slap in the face.²⁵³ What added to their gall was that he gladly received financial help from the Macedonian Saints (Philip. 4:15–17).

To forcibly get his audience to understand that his former actions should in no way be interpreted as a disgrace to them, he continues to put his very barbed pen to good use with a question and then a demand. His question is designed to force them to see that in matters that really counted—namely, the reception and participation in wondrous spiritual manifestations during Paul’s administration—they had not missed out on a single blessing.²⁵⁴ In sum, they were not one whit behind other Churches and, as a result, should feel good about themselves.

The only rub, then, had to be Paul’s unwillingness to burden them with meeting his needs. The silliness of their position Paul discloses with his less-than-sincere demand: “Please forgive me this injustice!” His point is that they were in no way actually mistreated.²⁵⁵ What they do not seem to have seen is that Paul’s seemingly ungracious response was his attempt to create a new, Christian attitude toward receiving and giving. It primarily focused on the nature of benefactions with the obligations they demanded. This attitude replaced reciprocation between persons with reciprocation between the Saints and Christ,²⁵⁶ and though it came with demands, it also came with the highest of recompences.

Promise to Not Be a Burden (12:14–18)

Greek Text

14 Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς, οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις. 15 ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧσσον ἀγαπῶμαι;16 ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον.17 μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, διʼ αὐτοῦ ἐπλεονέκτησα ὑμᾶς;18 παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν; [SBLGNT]

Translation Notes and Comments

12:14 Behold, the third time I am ready to come to you / Look, for the third time I am ready to come to you: The particle ἰδού (idou), “behold, look,”²⁵⁷ signals the reader to pay attention to what comes next. The phrase τρίτον τοῦτο (triton touto), “this third,” is an example of an accusative of reference with the noun “time” understood, thus “for the third time.”²⁵⁸ The adverb ἑτοίμως (hetoimōs) denotes being willing or ready to do something.²⁵⁹ Used with the verb ἔχω (echō), it is the equivalent of the verb εἶναι (einai), “to be,” with an adjective and is thus translated “I am ready.”²⁶⁰ It is followed by the aorist infinitive of the verb ἔρχομαι (erchomai), “to come.”

This sentence, due to word order, is grammatically ambiguous. The placing of ἑτοίμως ἔχω (hetoimōs echō, “I am ready”) between τρίτον τοῦτο (triton touto, “a third time”) and the infinitive ἐλθεῖν (elthein, “to come”) allows for two interpretations. If triton touto is taken with hetoimōs echo, then Paul is saying, “For the third time I am preparing to visit you.” The implication is that he tried twice before and failed. If that is the case, then his arrival will be but his second time visiting these Saints. On the other hand, if the phrase is taken with elthein, then Paul is telling his readers that this will be his third visit. The latter is the best alternative based on 13:1, which clearly states that his coming will mark his third visit.²⁶¹

and I will not be burdensome to you / and I will not be a burden to you: With this sentence, Paul tacitly declares that, despite all that has happened, he has not changed his position one whit. On the verb καταναρκάω (katanarkaō), “be a burden,”²⁶² see Translation Notes for 12:13.

for I seek not yours, but you / for I do not want your possessions but you yourselves: The conjunction γάρ (gar), “for,”²⁶³ signals that Paul will give a reason for his last statement. The verb ζητέω (zēteō), “seek, look for,”²⁶⁴ also carries the nuance of desiring to have something.²⁶⁵ We have rendered it as “want,” which in English also denotes a desire.²⁶⁶ The phrase τὰ ὑμῶν (ta hymōn), literally “the (things) of you,” denotes their possessions. The reflexive pronoun “yourselves” is not in the Greek text but is used here to help stress the force of the Greek: only the Saints and nothing else are the object of Paul’s desire.

for the children ought not to lay up for the parents, but the parents for the children / Children should not save up for their parents but parents for their children: In the Greek text, this material is actually the last part of one long sentence that constitutes 12:14. In that work, it begins with the conjunction γάρ (gar), “for,” again signaling that a reason will be given for the statement that came before. For ease of reading, we have dropped it and captured the idea with a new sentence.

The noun τέκνον (teknon), “child,”²⁶⁷ found here as a neuter plural, thus denoting children in general, carries an endearing nuance.²⁶⁸ The verb ὀφείλω (opheilō), “owe, be indebted,” denotes being indebted to someone due to financial, social, moral, or other constraints.²⁶⁹

The verb θησαυρίζω (thēsaurizō), “store up,” denotes storing up something for future needs,²⁷⁰ in this case those of one’s children. The idea looks to the future when children, having reached maturity, must step out on their own. Having an inheritance, as it were, helps them make their way.²⁷¹

12:15 And I will very gladly spend and be spent for you / And I will be most happy to spend and be spent for your souls: The conjunction δέ (de), “and,” draws attention to and connects with Paul’s statement in 12:14, dealing with his parental relationship with these people, to the point he makes here.²⁷² The adverb ἡδέως (hēdeōs), “gladly, happily,” here found as a superlative, expresses delight based on the pleasure a person anticipates deriving from an act.²⁷³ To emphasize that aspect as expressed in Paul’s context, we have rendered the adverb as “most happy.”

The verb δαπανάω (dapanaō), “spend, spend freely,”²⁷⁴ found here in the future tense, generally refers to the expenditure of funds for the sake of obtaining certain benefits.²⁷⁵ It also carries a more figurative nuance of expending great effort to accomplish some goal.²⁷⁶ Hence, Paul could be indicating his willingness to do anything he can, even up to using all his resources in behalf of these people.

The verb ἐκδαπανάω (ekdapanaō), found here as a future passive, denotes “to spend completely, use up.”²⁷⁷ It carries the general meaning of using up all of one’s resources, but figuratively, as here, of spending one’s life in service to others.²⁷⁸ Paul is telling these people there is no end to the effort he is willing to give or to the time he will spend “in order to secure their affection and allegiance.”²⁷⁹

That he refers to what he is willing to give so much for as ὑπὲρ τῶν ψυχῶν ὑμῶν (hyper tōn psychōn hymōn), “for your souls,” is telling. The noun ψυχή (psychē) denotes the “whole person viewed in terms of one’s animating inward life”²⁸⁰ as well as the “seat and center of life that transcends the earthly.”²⁸¹ Because it is that portion of the self that can partake of the divine, it must have precedence over physical and other demands. It is, on an eternal scale, invaluable.²⁸² It is therefore well worth the Apostle’s time and efforts to exhaust himself in its behalf.

though the more abundantly I love you, the less I be loved / If I love you so very much more, should I be loved even less?: The conjunction εἰ (ei), “if,” introduces a question that expects a “no” answer. The very rich verb ἀγαπάω (agapaō), “to love,”²⁸³ expresses the warm and inclusive love peculiar to Christianity.²⁸⁴ The second time Paul uses the word, he puts it in the present passive, thus giving the phrase an imperfect aspect hinting at a continual declining relationship with some of these people.²⁸⁵

The adverb περισσοτέρως (perissoterōs), “(even) more” or “far greater,” expresses a degree of something that is well beyond a standard.²⁸⁶ Here it is the highly warm regard that Paul has for these people.

The adverb ἧσσον (hēssōn), “lesser,” expresses a degree of something well below a standard.²⁸⁷ Paul is asking if his great love for these people, as expressed in his fatherly caring and willingness to work in their behalf, should generate less love toward him on their part.²⁸⁸

There is a textual variant here that plays on Paul’s intent. Some manuscripts, such as the Textus Receptus (followed by the KJV), have the phrase ending with a period. Taken in this way, the statement forms a rather blunt condemnation of Paul’s audience. Other variants have it end in a question. Taken in this way, Paul is leaving the door open for the Corinthians to return his love. Context gives the latter the better support, and thus we follow it in our Rendition.²⁸⁹

12:16 But be it so, I did not burden you / But be that as it may, I have not been a burden to you: The beginning phrase, ἔστω δέ (estō de), literally “so be it,” expresses “a point on which writer and readers are in at least provisional agreement,” and thus we have rendered it as above.²⁹⁰ Using it allows Paul to move on to his next point without conceding his previous one.

Here he emphatically repeats his statement from 12:13–14 that he never troubled anyone with his upkeep. The verb he uses, καταβαρέω (katabareō), means “to burden” through the imposition of undue hardship.²⁹¹ It emphasizes the weight of the demand that results from an active imposition of a heavy load on others.²⁹²

being crafty, I caught you with guile / however, being the crafty fellow that I am, I caught you by deceit: Once again, Paul makes his point using irony. The conjunction ἀλλά (alla), “but, yet, rather,”²⁹³ plays an important role here in setting up a contrast between Paul not being a burden and yet doing something rather sly. The verb ὑπάρχω (hyparchō), “to be,” found here as a present participle used causally, thus rendered “being,” denotes full submersion in a state or circumstance.²⁹⁴

Paul describes that state by using the adjective πανοῦργος (panourgos), literally “readiness to do anything,” with the idea of being unscrupulous. It is used in the New Testament only in the unfavorable sense of being “clever, crafty, sly.”²⁹⁵ With the participle ὑπάρχων (hyparchōn), it carries a very ironic and extended meaning of being, in one’s very constitution, a cunning or crafty person.²⁹⁶

The verb λαμβάνω (lambanō), “take, acquire, . . . receive,”²⁹⁷ has a wide range of semantic meanings, including some very negative ones, such as snaring an animal or catching a fish by using bait,²⁹⁸ which is likely the sense here.

The noun δόλος (dolos), “deceit, cunning, treachery,” denotes “taking advantage through craft or underhanded methods.”²⁹⁹ Its correlation with the adjective πανοῦργος (panourgos) emphasizes the depth of Paul’s supposed guile.

It is likely that Paul is deliberately painting this very negative picture of his doings because it echoes, if not actually restates, the attack his detractors are using against him.

12:17 Did I make a gain of you by any of them whom I sent unto you? / Have I taken advantage of you by any of those whom I sent to you?: The construction of this question in Greek is not as smooth as our rendering suggests. The lack of clarity is due to an anacoluthon (an unexpected discontinuity in the expression of an idea), in which, for a moment, Paul loses track of how he was going to make his point.³⁰⁰

In the Greek text, the first word is the negative particle μή (mē), “no” (untranslated), that clues Paul’s audience that he hopes for a “no” answer to his question.³⁰¹

The verb πλεονεκτέω (pleonekteō), found here in the aorist tense, denotes taking advantage of or exploiting another through deception or fraud due to greed.³⁰² The tense looks back to the time when the delegation Paul sent was working among these people.

The masculine plural genitive relative pronoun ὧν (hōn),³⁰³ means literally “of whom,” but since in Greek a demonstrative pronoun is often concealed within a relative pronoun, this can be translated as “of those whom,” as we have done here.³⁰⁴ The reference is to the delegation headed by Titus.

The verb ἀποστέλλω (apostellō), “to send,” found here in the perfect tense, carries the nuance of dispatching someone with authority to carry out a particular assignment.³⁰⁵ The tense indicates that the authority is still in operation. It also forces Paul’s audience to see if they can come up with a single instance when his delegates violated that authority by taking advantage of the Saints.³⁰⁶

12:18 I desired Titus, and with him I sent a brother / I urged Titus to go to you and sent the brother with him: On Titus, see Translation Notes for 2:13 with related Analysis. The role he played at this time is important because he was known as having considerable stature among the Saints.³⁰⁷

The verb παρακαλέω (parakaleō), “implore, entreat,” denotes a strong request that something be done.³⁰⁸ The phrase “to go to you” is not in the Greek text, but it is implied.

The verb συναποστέλλω (synapostellō), “to send someone together with someone else,”³⁰⁹ carries the same nuance as the related verb ἀποστέλλω (apostellō), “to send a message, presumably by someone.”³¹⁰

On τὸν ἀδελφόν (ton adelphon), “the brother,” see Translation Notes for 8:18 with related Analysis.

Did Titus make a gain of you? / Did Titus take advantage of you?: The question is blunt. It begins with the interrogative particle μήτι (mēti, untranslated), an emphatic marker that invites a negative response.³¹¹ On the verb πλεονεκτέω (pleonekteō), “to take advantage of another,” see 12:17 above.

walked we not in the same spirit? / Did we not conduct ourselves with the same spirit?: The sentence begins with the negative particle οὐ (ou), “not,” which signals that an affirmative answer to a question is expected and is rendered “Did . . . not.”³¹²

The verb περιπατέω (peripateō), “to conduct one’s life,” in its general sense means to “go about, walk around.” In its secondary sense, it means to “comport oneself, behave, live,” and refers to the conduct of one’s life.³¹³ Here is it is found as an aorist plural, the latter bringing Paul into the picture. Accordingly, the focus is no longer on Titus and “the brother” alone but now includes the Apostle.

The phrase τῷ αὐτῷ πνεύματι (tō αutō pneumati), “with the same spirit,” is somewhat ambiguous but important to Paul’s point and therefore deserves some attention. Earlier, he has pointed out that the “super-apostles” had brought with them “a different spirit” than the spirit under which he, and initially the Corinthian Saints, had operated (11:4). Here he reminds his audience that he himself continues in the same spirit that he initially brought with him. But exactly what does he mean? He could be referring to the spiritual dimension of his own life. He notes in the next question (see below) that he and others walk in the same footsteps, which supports the idea that he has a personal spiritual state in mind. This idea is further supported by the fact that he has used this aspect several times in this letter (see 2:13; 4:13; 7:1, 13).

However, the idea that he is actually referring to the Holy Spirit has strong support. In some of his other epistles, he has written of walking by that Spirit (Rom. 8:4; Gal. 5:16) or being influenced thereby (1 Cor. 1:9). In this very epistle, he has clearly referred to the workings of the Holy Spirit in the ministry (3:3, 6, 8, 17–18; 5:5). Thus his reference in 12:18 to walking in the footsteps of another does not necessarily refer to walking according to a spiritual state. Rather, it more likely refers to the mutual inspiration that directs both the Apostle’s efforts and those of his companions. All are influenced and facilitated by the power of this divine influence.³¹⁴

walked we not in the same steps? / Did we not walk in the same footsteps?: To stress his point, Paul asks the same question but this time with a metaphor. Again, he begins the question with the negative particle οὐ (ou), “not,” rendered “Did we not,” which anticipates a positive response to the question.

The noun ἴχνος (ichnos) figuratively denotes walking in another’s footsteps with the nuance of exceptional performance in behaving in the same manner as the other.³¹⁵ Thus the imagery stresses how closely Paul and his companions followed the same course of behavior as dictated by the Holy Spirit.

Analysis and Summary

Paul signals his transition from the “fool’s speech” to his new subject with the interjection “look” (ἰδου, idou). The word tells his readers to pay attention to what he is going to say next and think about its implication. He then informs them that, for the third time, he is about to make an appearance. His first was his months-long stay when he established the Church among them (see Acts 18), and the second, his short, very painful visit during his ministry in Ephesus (2 Cor. 2:1). His purpose in writing this portion of his epistle is not just to inform them that he is coming but to stress the need to be ready to receive him properly. Though much of the former portion of the letter addresses this same matter, the implication here looks to a possible collision with his detractors.

His major focus in 12:14–18 addresses the Corinthians’ concerns about him. He addresses his concerns about them in the next section, 12:19–21.³¹⁶ In both, Paul’s focus is no longer on his detractors, be they interlopers or locals, but on the low spiritual condition that exists broadly among the Saints, albeit a condition that has not extinguished his love for them. Even so, “apostolic love is not divorced from apostolic authority. It is this authority that has been the matter of contention between Paul and the Corinthians. Paul now threatens, as he has already done [10:2, 11], to bring the contention to a decisive conclusion by virtue of the power of Christ, who is present in him.”³¹⁷

This portion of his letter is “deeply interpersonal and, indeed, animated (1) with references to ‘I . . . you’ in every verse, (2) the emphatic ‘I’ appearing in vv. 15–16, and (3) no less than five rhetorical questions (vv. 15, 17, 18 [twice], 19).”³¹⁸

With his statement in 12:14 that “I will not be a burden to you” (NR), Paul makes very clear an important aspect of his visit: he fully plans to take care of his own upkeep. In so saying, he affirms, tacitly, that in spite of the pressure he has received to reverse his stand, he has not budged a bit from his former position. The implication is that all had better be ready to accept that fact. With the next two phrases, he gives two reasons for his position and in doing so, again undercuts the activities, teachings, and, hopefully, the influence of his enemies. In the first phrase, he notes his objective: though he is not in the least interested in their possessions, he is highly interested in something of far greater value, they themselves. Considering that there were those who insinuated that Paul planned to use some of the funds gathered for the poor in the Holy Land for himself,³¹⁹ his statement puts a damper on their position. With the second phrase, he explains why he has taken the position that he has. It is the responsibility of parents, he insists, to take care of their children, not the other way around. Since he was the one who, parent-like, brought the Corinthians into a new life in the gospel, he must keep up the duty of a loving parent. The metaphor of father/child is for the Apostle neither arbitrary nor changeable. In his earlier letter, he introduced the imagery and there elaborated on its theology, stating, “For though you may have countless guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel” (1 Cor. 4:15, NR). As Paul sees it (and so should the Saints), life through the gospel is the binding force between Apostle and Church. By recognizing him as “father,” these Saints should also recognize his authority as the source through which spiritual life came and thereby honor him in that role.³²⁰

The sincerity of his feelings exposes the compassion he yet has for these people.³²¹

His desire to lead the Corinthians is based neither on a wish to rule over them forever nor to gain personal satisfaction in having them follow him. On the contrary, he sees his duty as returning them to their espoused mate, Christ Jesus (11:2). Admittedly, he also desires to have them accept and validate his apostleship. This desire shows how much he values their assessment of him. Thus, that he is writing with a rather barbed quill should not mask the genuine care he has for these people (see 6:11–13; 7:2–4).³²² Indeed, it is his tender heart that drives him to be so tough on them.

We see this in 12:15 where his quill, though no less strident, becomes less barbed. This allows for the personal disappointment and hurt that these people have caused him to come clearly through. Even so, their uncalled-for actions have not quelled his love for them (see 2:4; 8:7; 11:11). As a result, he can declare his continued willingness to not only spend (δαπανάω, dapanaō) his means but also to exhaust (ἐκδαπανάω, ekdapanaō) his life to work for the salvation of their souls. The force of his chosen verbs emphasizes his willingness to expend great effort in their behalf.³²³ But the verb “to spend” carries another nuance that is also at play here, that of paying out various assets in order to obtain benefits.³²⁴ With this nuance, we hear the strong echo of two major issues that have brought the current crises to a head. The first is the unfounded accusations that Paul’s efforts to collect funds for the Jerusalem needy are but a way for him to milk the Saints for money.³²⁵ The second is Paul’s menial labor during his ministry among them to support himself and not be supported by them. The irony of his position is that on the one hand he is unwilling to receive resources as from a patron, but on the other, he is very willing “to spend and be spent” in their service as a father would.³²⁶

In an attempt to push them to see the purity of his motive, he assures them that his willingness to do menial labor, though demanding, time-consuming, and perhaps even distasteful to some, actually demonstrated his very deep love for them.³²⁷ Thus they should interpret his actions that way. Given that, he asks why his hard yet loving labor has caused him to be loved less by some. In no way was he attempting to demean them or spurn their offering. Thus, he points out, any withdrawal of their love and respect for him was and is uncalled for.

What Paul is trying to do in 12:14–15 is get the Saints to change the way they think about their relationship with him. “He is not dependent on them; they are dependent on him. Let them think in child-parent—not patron-client—terms. Self-support, making the gospel free of charge, is an insignia of his apostleship.”³²⁸ Therefore, as he insists, he is very willing to spend his strength “for your souls” (ὑπὲρ τῶμ ψυχῶν ὑμῶν, hyper tōn psychōn hymōn). The preposition is important, showing that what he does, he does for them—that is, in their behalf. He has already called upon them to be “reconciled to God” (5:20), and to this end, he works even though it forces him to minister through his weaknesses. Thus “in his ministry Paul replicates the sufferings of Christ as he gives himself for the people. Paul makes no hint that he saves people, as Christ does; nonetheless, his sufferings, though not propitiatory, are in continuity with those of Christ. Such sufferings, indeed, validate his labor in the ministry of Christ, as opposed to that of the triumphalist ‘superlative’ apostles,” who minister for themselves.³²⁹ The result, as he sees it, should be an increase, not a decrease, in the love these Saints have for him.

In 12:16–18, the Apostle clarifies his mission.³³⁰ To do so, he changes tactic in the second half of 12:16. His focus shifts away from those hurt or upset by his seeming rejection of them through his scrupulous independence. Even his most vociferous enemies had to admit he received no local help. It may well be that some of the Saints, given Paul’s defense, began to question why the interlopers demanded pay or or at the very least so much pay (insinuated in 11:20).

Thus the Apostle addresses charges brought against him that he has in fact taken advantage of the local Saints, but through a cunning artifice.³³¹ And what artifice is that? He supplies the answer in 12:17–18. The text suggests that at one time, the interlopers had their greedy eye on the growing collection of funds that Paul had initiated for the Jerusalem poor. Since, however, it was designated strictly for helping these people, the interlopers had no way of accessing it. It was but an easy step for them to project their greed on Paul.³³² They seem to have put forth the idea that though Paul personally maintained the appearance of righteous independence, he actually had Corinthian money siphoned to him by Titus and his companions. In short, he was guilty of positioning his delegates such that they could take advantage of the kindness and generosity of the Saints to his financial benefit.³³³ The final clause in 12:16, dripping with irony, is Paul’s blunt insistence that he has acted in all matters with complete integrity.³³⁴

In 12:17, the Apostle presses the Saints to come up with concrete examples of instances when he or his delegates have acted with deviousness. In 8:16–24, he noted that he specifically tasked his delegates to make sure that the collection for the Jerusalem poor was administered properly. He now asks anyone in his audience, having examined carefully what has happened and is happening through his representatives, to step forward if they have detected any malfeasance. His tacit point is that some of his detractors have been hiding behind generalizations that cannot be proved or disproved.³³⁵ He now demands that, on the basis of specifics, his accusers either prove their accusations or drop the case. To push his innocence, in 12:18 he reiterates his interaction with Titus. This well-recognized and respected Christian minister had made frequent trips to Corinth as the Apostle’s envoy and was therefore well-known to the people.³³⁶ Paul makes it clear not only that he was responsible for initiating Titus’s visit to the city (8:16–17) but also that he was the one who sent another brother along with Titus. The point of the latter seems to be that the addition of another minister guarded against collusion. Thus Paul can ask his audience if they have found any misappropriation of the funds by his delegates. Ingeniously, he phrases the question such that the answer demands the admission that his delegates, and therefore he himself, have acted with complete integrity.³³⁷ In this way he successfully rebuts the false accusations against him.³³⁸

Fears about the Corinthians’ State (12:19–21)

Greek Text

19 Πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς, 20 φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε, μή πως ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, καταλαλιαί, ψιθυρισμοί, φυσιώσεις, ἀκαταστασίαι·21 μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν. [SBLGNT]

Translation Notes and Comments

12:19 Again, think ye that we excuse ourselves unto you? / Have you been thinking all this time that we have been defending ourselves to you?: At this point, Paul softens his polemic to address a misconception some in his audience may have been laboring under.

Paul’s construction of this sentence leaves it vague. It could be translated as a statement or a question. The context gives slight preference to a question, and thus we have rendered it that way.³³⁹

The adverb πάλαι (palai) denotes a “continuous extent of time in the past”³⁴⁰ and translates as “all this time.” It refers to some earlier point at which Titus read Paul’s harsh epistle to those who were gathered to hear and continues forward into the present.³⁴¹

The verb δοκέω (dokeō), “think, believe, suppose,”³⁴² refers to the subjective opinion or understanding.

The verb ἀπολογέομαι (apologeomai), “defend oneself,” found here as a present plural, means “to speak in own’s own defense against charges presumed to be false.”³⁴³ Though the verb is plural and can therefore include Titus and his companion, the major focus is on the Apostle himself.³⁴⁴

The plural dative pronoun ὑμῖν (hymin), “to you,” shows that the object of the supposed defense is the Corinthian Saints.³⁴⁵ At first blush, it seems odd, after reading the material, especially in chapters 10 through 12, that Paul would deny he is arguing in self-defense. However, his denial is technically correct. A defense “is a self-regarding composition, designed to further the writer’s own interests and to commend him to the person who appears to be in a position to pass judgment.”³⁴⁶ Note that Paul’s epistle fails to be a defense in two ways. First, Paul is not furthering his own interests but those of God and Christ. Second, the Corinthian members hold no jurisdiction over the Apostle and therefore have no authority to pass judgment on him.

we speak before God in Christ / We speak before God in Christ: With this sentence, Paul points to the actual parties that he and his associates are answerable to. The verb λαλέω (laleō) means to “speak, express oneself,”³⁴⁷ while the adverb κατέναντι (katenanti), “before,” denotes “a position relative to someone who is viewed as having jurisdiction.”³⁴⁸ Paul cannot allow his audience, especially his detractors, to view themselves as having jurisdiction over him or his associates. Rather, the authority before whom he speaks is God “in Christ.” This phrase is a mild but potent oath.³⁴⁹ “He is speaking in the presence of God as a Christian believer. The omniscient God is witness to the truth of the words that he has written to [these Saints]. Paul is conscious that all that he has done will be revealed in the presence of Christ, his judge (see on 5:10).”³⁵⁰

but we do all things, dearly beloved, for your edifying / and everything, dear brothers and sisters, is for your edification: With this clause, Paul reveals his actual intent in writing to them. The nominal adjective ἀγαπητοί (agapētoi), “beloved ones,” is masculine in gender but applies to both men and women,³⁵¹ so for clarity we have translated it as “dear brothers and sisters.”

The plural phrase τὰ δὲ πάντα (ta de panta) denotes “everything,” nothing being left out.³⁵² Here Paul uses it to describe the total of his words, admonitions, and teachings in the whole of this letter and likely that of his entire ministry among these people.³⁵³

His use of the preposition ὑπέρ (hyper) is telling. It denotes doing something “in behalf of” or “for the good of” another.³⁵⁴

The noun οἰκοδομή (oikodomē) has reference to “building, construction,” but in a spiritual sense it refers to “edification, building up.”³⁵⁵ This metaphor Paul had already used in his former letter (1 Cor. 3:9; 8:1, 10; 10:23; 14:3, 4, 5, 12, 17, 26), and therefore it was well-known to his audience.³⁵⁶

12:20 For I fear, lest, when I come / For I am afraid that perhaps when I come: The conjunction γάρ (gar), “for,”³⁵⁷ looks back at the idea of edification and signals a transition from the general concept to specific examples, since the need for understanding is particularly great.³⁵⁸ Though all the Apostle does is for the Saints’ edification, this time it may take the form of housecleaning.

The verb φοβέω (phobeō), “to fear,” found here as a first-person passive singular, thus “to be afraid,” is quite strong, carrying the nuances of “terror.”³⁵⁹ By placing the verb as the first word in the sentence with its implied “I,” the Apostle places himself and his authority at center stage. In this way, he signals to all that they will definitely not find him as they have known him in the past.³⁶⁰ This time, humility and weakness will stand behind strength and authority.

The adverb πως (pōs) often means “somehow,”³⁶¹ but with the negative particle μή (mē), “not,” it expresses “negative purpose, often with the implication of apprehension” or misgiving,³⁶² thus rendered as “perhaps.”³⁶³

The verb ἔρχομαι (erchomai), “to come,”³⁶⁴ though found here as an aorist participle, is used relatively and thus points to the future, not the past.³⁶⁵ For that reason, it is rendered “when I come.”

I shall not find you such as I would / I may not find you to be the kind of people I want you to be: The verb εὑρίσκω (heuriskō), “to find,”³⁶⁶ is found here in the subjective mood, not the indicative as one would expect. Paul’s choice of mood indicates a degree of uncertainty and likely suggests to his readers that his threatened discipline (see below) is not a foregone conclusion, thus giving them motivation and, likely, time to repent.³⁶⁷ Even so, the verb’s modification by the negative particle ou, “not,” indicates that the Apostle’s concern is genuine.

The relative pronoun οἷος (hoios), “such as,” in this context, has the sense of “the sort of person who.”³⁶⁸

The verb θέλω (thelō), “wish, desire,” is rather strong, expressing as it does something that one sincerely wants or plans to take pleasure in.³⁶⁹

and that I shall be found unto you such as ye would not / and I may not be found by you to be the kind of person you want me to be: That Paul begins this clause with the crasis κἀγώ (kagō), “and I,” is meaningful. It places the pronoun in emphatic position, again putting the Apostle and his authority at center stage.

On the verb εὑρίσκω (heuriskō), “to find,” see above. Here the verb is found as a passive subjunctive. The mood again suggests a degree of uncertainty, showing that how his audience will find Paul is not a foregone conclusion, and therefore they have a choice in the outcome.³⁷⁰

On the relative pronoun οἷος (hoios), “the kind of person,” and the verb θέλω (thelō) “desire, want,” see above.

lest there be debates / I also fear that perhaps there will be contention: The phrase “I also fear” is not in the Greek text, which actually lacks a verb. Because the Greek text does imply the idea, and a verbal phrase is necessary for flow in English, we have added one.³⁷¹

On the phrase μὴ πως (mē pōs), “lest, perhaps,” see above.

The noun ἔρις (eris), “strife, discord, contention,” denotes a rivalry arising from people taking different sides on a matter. It carries the nuance of antagonism and even hostility.³⁷²

envying / jealousy: The noun ζῆλος (zēlos), “jealousy, envy,” denotes “intense negative feelings over another’s achievements or success.”³⁷³ The emphasis here is on the depth of the feelings that can reach even to fierceness.³⁷⁴

wraths / anger: The noun θυμός (thymos), “anger, wrath, rage, indignation,” denotes a “state of intense displeasure” and the potential “of passionate outbursts.”³⁷⁵

strifes / selfishness: the noun ἐριθεία (eritheia), “hostility, selfish ambition, selfishness,” denotes “a feeling of resentfulness based upon jealousy and implying rivalry.” It carries the nuance of not only an unwillingness to give what one owns but also a desire to be better than someone else.³⁷⁶

backbitings / speaking ill of each other: The noun καταλαλιά (katalalia), “evil speech, slander, defamation,” denotes specifically speaking ill of another.³⁷⁷

whisperings / gossiping: The noun ψιθυρισμός (psithyrismos), “slander, gossip,” denotes passing on harmful information about another “with the implication that such information is not widely known and therefore should presumably be kept secret.”³⁷⁸

swellings / pride: The noun φυσίωσις (physiōsis), “pride, conceit,” denotes an inflated or bloated ego based on a false view of one’s importance.³⁷⁹

tumults / disorder: The noun ἀκαταστασία (akatastasia), “disorder, unruliness,” is very strong, denoting as it does an “opposition to established order,” with the nuance of an open rebellion against established authority that can result in mob action.³⁸⁰

12:21 And lest, when I come again / So that when I come again: This phrase begins with the conjunction μή (mē), “so that,”³⁸¹ which likely points to Paul’s worry that the humbling he anticipates (see below) has the full potential of being realized.³⁸²

The verb ἔρχομαι (erchomai), “to come,” is found here as an aorist participle but one taken in a relative or subsequent aspect, and thus rather than looking at the past, it looks to the future.³⁸³ In that light, the adverb πάλιν (palin), “again,” references his upcoming trips.³⁸⁴

my God will humble me among you / God may humble me before you: The verb ταπεινόω (tapienoō), to “humble, humiliate, abase,” found here in the subjunctive mood, emphasizes the act of embarrassing or shaming someone.³⁸⁵ The mood suggests that God’s humbling act need not take place.³⁸⁶

The preposition πρός (pros), “before, in relation to,” though generally marking proximity, in the present context could refer to a relationship between parties, either hostile or friendly.³⁸⁷ Paul’s point does not seem to be that he will be humiliated “before” these Saints, meaning that they will see God’s work in humbling him. Rather it would appear that he is concerned that his relationship with them in their unrighteous state will bring God’s judgment upon him because he is responsible for them.³⁸⁸

and that I shall bewail many which have sinned already and have not repented / and that I shall grieve over many of those who have sinned previously and have not repented: The verb πενθέω (pentheō), “to grieve,” found here in the future tense, denotes a heavy sorrow due to the depressing circumstances or condition of a person or people.³⁸⁹ Here it specifically points to the potentially low spiritual state of the Corinthian branches.

The adjective πολύς (polys), “many,” denotes a large number but not necessarily a majority.³⁹⁰ Paul’s use of the word does suggest that, though the dissention was widespread, there were many souls who refused to be a part of it.

The verb προαμαρτάνω (proamartanō), “to sin previously,”³⁹¹ is found here as a perfect genitive participle. The mood emphasizes the antecedent nature of the act and is rendered by the perfect tense, “have sinned.”

The verb μετανοέω (metanoeō), “to repent,”³⁹² is found here as an aorist genitive participle, suggesting that the effects of a past action remain in the present. It is negated by the particle μή (mē), “not,” showing that repentance has not yet taken place.³⁹³ The Greek idea of repentance denotes a changing of the mind, the seat of moral reflection, and in the New Testament the change is always for the better. It carries the nuance that, based on new or reinforced knowledge, there is regret for former actions and a determination to follow the new way. However, “though in English a focal component of repent is the sorrow or contrition that a person experiences because of sin, the emphasis in μετανοέω (metanoeō) [“to repent”] and μετάνοια (metanoia) [“repentance”] seems to be more specifically the total change, both in thought and behavior, with respect to how one should both think and act.”³⁹⁴

of the uncleanness / of the impurity: The noun ἀκαθαρσία (akatharsia), “vileness, impurity,” denotes anything that is filthy either physically or spiritually.³⁹⁵ In the latter case, it points to moral corruption and, more specifically, sexual immorality. The word is also associated with both sensuality and the evil doctrine that promotes it.³⁹⁶

and fornication / and sexual immorality: The noun πορνεία (porneia), “fornication, sexual immorality,”³⁹⁷ denoted all acts of sexual intercourse outside proper marriage, including prostitution, participation in prohibited degrees of marriage, and, with a transcendent nuance, idol worship.³⁹⁸

and lasciviousness / and licentiousness: The noun ἀσέλγεια (aselgeia), “licentiousness,”³⁹⁹ denoted a “lack of self-constraint which involves one in conduct that violates all bounds of what is socially acceptable,” and connotes a willful self-abandonment.⁴⁰⁰

which they have committed / that they have indulged in: The verb πράσσω (prassō), “to behave, commit,”⁴⁰¹ found here as an aorist, denotes an act performed repeatedly or habitually.⁴⁰² Given, however, the context in which Paul uses the word, “indulge,” referring as it does to taking unrestrained pleasure in something (here moral depravity), seems to best capture the idea.⁴⁰³

Analysis and Summary

In 12:19, the Apostle clarifies the purpose of his writing. He explains to his audience that his ministry is being “carried out before God, in relationship with Christ.” In that regard, it has but one purpose: the edifying of the Saints.⁴⁰⁴ The purpose of his focus is to get those in need of repentance to do so before he arrives and to do so quickly. That his visit lasted only a couple of months (Acts 20:2–3) suggests some success.⁴⁰⁵

With his reference to his audience as “my beloved brothers and sisters,” we see a definite softening of tone. Noteworthy is that the first verse in this new portion acts as an interim conclusion, not only for the section but also for the entire epistle. The Apostle has not and is not writing strictly or only in self-defense, as would a contemporary apologist, but, as he insists, he is writing “before God” and for the purpose of edifying them. Emphasizing this point is his statement in 13:10 that he is writing harshly so that “I may not have to deal with you severely according to the authority the Lord has given me.”

No matter what the perceptions, the reality is that it has not been the Corinthians who have been sitting in judgment of Paul, but rather he of them. Some of these people may have supposed that his legitimation rests with them, specifically with their judgment of his authority and comportment. He now sets the record straight, showing that his legitimation does not come from them but rests in them—that is, in their faith in Christ and the quality of life it has brought.⁴⁰⁶

In the past, he has willingly exposed his weaknesses, even though doing so has brought him ridicule and rejection by some. They simply refused to see that his self-deprecation was never “due to a lack of, but rather a demonstration of, strength.”⁴⁰⁷ Now he will fully come in that strength (12:19–13:10). Indeed, he will come fully prepared to bring severe consequences against any found out of the way (10:2, 6, 11). If that means they all face another painful visit, so be it. He will not withhold his wrath. On the other hand, if they repent of their errant ways, he will instead express his unbounded love for them. They get to choose which they want.⁴⁰⁸

Thus in Paul, as in his Master, Christ, strength and weakness combine to bring forth the will of God (1 Cor. 1:25). The point is that Paul does not have his heart set on disciplining those out of the way, but they must show they have repented. His position is driven by his ministering spirit that unites him with the suffering of the Saints (2 Cor. 11:28–29) and propels the vulnerable love he has for them even at the cost of revealing his native weaknesses. These, however, he will not allow to excuse him from the burden of ministry (12:10), but rather he will use them to express his persistent love for the Saints (12:15). It is to let the people feel his care—whether expressed in kind caring or strict disciplining—that is behind the whole epistle. His hope is that his caring will continue the course set by his earlier “severe letter” and bring full reconciliation between him and these beloved people and allow him to more fully build them up.⁴⁰⁹

It is Paul’s sincere oath—in speaking “before God in Christ” in behalf of these people—that will act to mediate the “building up” of these Saints. He has already assured them that “we speak in Christ before God as men of pure motive, as men of God” (2:17, NR). The Apostle indicates to his readers that he is well aware everything he says is under God’s scrutiny. Indeed, this letter reveals the feeling of the gravity that he has for his position, one that leads him to a profound sense of responsibility to his God, whose call and commission he carries continually (4:2; 8:21). Thus he speaks neither to impress others nor to build himself up but to please his God.⁴¹⁰ He also speaks “in Christ,” the phrase suggesting he is looking at his personal relationship with the Lord. His words to these Saints are in no way arbitrary. They do not originate in him “but are given him by Another.” His speech, he assures them, comes from beyond their judgment and therefore is not subject to them. “Quite the contrary, it judges them.”⁴¹¹ On that basis, “he not only preaches by the authority of Christ; he also preaches grounded in a profound relationship with Christ.”⁴¹²

Here, he shows that what he “speaks” is in the content of this letter. Indeed, every point has not been solely for his defense but also expressly for the edification and strengthening of these people, “whether (1) explaining his actions and movements (1:1–2:13; 7:5–16), (2) describing the new covenant ministry (2:14–7:4), (3) appealing for the completion of the collection (chaps 8–9), or (4) admonishing the Corinthians for, on the one hand, welcoming false apostles (10:12–12:13) and, on the other, continuing in immorality (12:20–13:4). At every point in the letter Paul has provided some theological and pastoral teaching for ‘upbuilding’ the spiritual and moral lives of the believers.”⁴¹³

There is, however, another dimension of his message centered on him. It is located in those brief but intimate glimpses that the Apostle gives of himself and his motives. These set him apart from the “super-apostles” with their superior attitude that has beguiled too many of the local Saints. These glimpses focus on Paul’s servant-like work in their behalf (for example, see 4:1–15; 6:3–13). Though his detractors claimed that his actions were slave-like, servile, and demeaning, Paul insists that all he did was for the building up of the Church and in behalf of these people.⁴¹⁴ More importantly, it was based on his sincere love for them.⁴¹⁵ He has shown that, despite God’s reverencing him with unusual and telling visions and revelations, not to mention the miracles wrought through him,⁴¹⁶ he has had to lean on divine grace and power to support him at every turn due to his “weaknesses.” That support has never failed him and will not fail the Corinthians if they will but follow his humble way.⁴¹⁷

In 12:20–21, he expresses his fears. The first is that he and these Saints will be quite disappointed in one another. The second is that the seriousness of certain sins among these people has not been properly addressed. On this latter matter, Paul stresses his position is not defensive but rather offensive, because he will hold accountable all those who have either committed or supported division or immorality.⁴¹⁸ This is an important transition moment in the letter, for here the Apostle turns the tables on his audience by stressing that his letter is not about them testing him to see if Christ speaks in him; it is a test to see if Christ lives in them. The center of the test rests here because they can proclaim themselves Christians only if he is what he says he is, because he founded the gospel among and in them. “If he is not a genuine apostolos, then neither have they genuinely been converted, since they came to faith through his preaching! On the other hand, if they are genuine Christians then they ought to be his letter of recommendation (3:2) and ought to defend him against his opponents.”⁴¹⁹

In 12:20–21, the Apostle lists vices that he fears he will find among the people. The list in 12:20 differs in content from that in 12:21. The list in verse 20 is composed of items that reveal a divided Church. The vices Paul names are a natural and shameful outgrowth of the effects of factions competing one with another. The central concern that the list reveals is that the Church is in turmoil. Indeed, the depth of hostility that possibly exists among these people, if left unchecked, could destroy the local Church.⁴²⁰ For that very important reason, there must be a remedial aspect to the Apostle’s visit. In this, we see that “Paul understands his labor with the Corinthians as something ‘suffered’ rather than accomplished,” and thus he “does not live a purpose-driven life, but a God-driven life. His own goals remain secondary to the larger work of God that is being worked in him.”⁴²¹

The list in verse 21 is composed of items that reveal the conditions of individuals beset by immorality. These vices taken together reflect the condition of those who never left their pagan ways (6:14) and continue in that dissolute lifestyle.⁴²² The center of concern here is less with the destruction of the Church and more with the destruction of the individual soul.

Taken together, the lists indicate that both parties, unfortunately, remain untouched by the gospel of reconciliation he continually promotes (5:20; 6:14). It may be that the Apostle is expressing his stand that whether the people are guilty of communal strife or immorality or both, all the unrepentant will most definitely feel the full brunt of his wrath. It is, however, possible that Paul is actually separating the two in order to isolate and thereby more powerfully drive home his warning to each—namely, they will come under censure to the degree their actions and recalcitrance demand.⁴²³

He fears that, should he arrive and find that many of these people have continued to be embroiled in strife and immorality, he will suffer deep shame from God. How so? Paul’s divinely assigned task was twofold. The first was to bring these people as a pure bride to Christ (11:2). The second was to build them up through teaching and example (12:19). Failure to accomplish these tasks would result in deep shaming by the God who entrusted him with the task.⁴²⁴

Nonetheless, the Apostle recognizes that even his shaming would be done according to God’s will. “Rival apostles and superior Corinthians might feel free to crow over a defeated Paul, but they could do nothing that was not permitted and indeed willed by God. It might be God’s will that this should happen.”⁴²⁵ After all, it was God’s will that Paul continue his ministry with a thorn in his flesh (12:8–9) and also bear the marks of the crucified Lord (4:10). Therefore, Paul’s shaming, if done at all, will bring about God’s purposes.

In the present case, the Apostle’s divinely induced shaming will inspire wholehearted determination to restore his reputation with his God. That determination will express itself in harsh but justifiable measures against those who “sinned before.” This likely refers to the period especially after Paul’s second visit and his harsh letter. These people simply refuse to heed Paul’s teachings to “be reconciled to God” (5:20) and live as Christians should (6:14–7:1). Thus they have forced him into a position in which he must take action.⁴²⁶

He is, however, not a bit thrilled about that, and as he says in 12:21, he will grieve over them. His words reveal that he remains pastorally and emotionally invested in these people, and his desire to build them up—that is, to edify them—remains his primary motivation.⁴²⁷ It is telling that the verb in the phrase “my God will humble me” (ταπεινώσῃ, tapeinōsē) is in the subjunctive mood. It suggests that Paul holds out a strong hope that God will not have to humble him because these people will heed the Apostle’s warning and will take proper action.⁴²⁸ Even so, it is clear that Paul blames the possible Corinthian failure and his cause for deep grief not primarily on his detractors but with the Saints themselves. Thus the repentance he demands has very wide application.⁴²⁹

The three words he uses in 12:21 to describe the sins that these people have indulged in and likely continue to indulge in all have sexual ties. The first (ἀκαθαρσία, akatharsia) points to vile and moral corruption expressing itself in unnamed but unusually obscene sexual acts. It also hints at the base ideas that support them.⁴³⁰ The second (πορνεία, porneia) refers broadly to any immoral sexual act.⁴³¹ The final one (ἀσέλγεια, aselgeia) denotes conduct that is so vile it exceeds any acceptability. The result of such a total lack of self-restraint gives way to full indulgence and debauchery.⁴³² The strength of these words gives a shocking view of the conduct of some who called themselves Christians even while yielding to their lusts. These seem to have never abandoned the sexual depravity for which Corinth was known. Such rank promiscuity distressed Paul and demanded that he take stern action. Of this he warns them in the final chapter of his epistle.