Down to Earth But Heavenly Minded

What does 2nd Corinthians Chapter 12 mean?

This chapter continues refuting the attacks of false apostles, who were working to lead the Corinthians away from Christ. Judging by the context, these deceivers may have captivated their audience with tales of wild supernatural experiences. In the previous chapter, Paul wrote that he would foolishly boast about his service to Christ—his intent being sarcasm, to mock the self-promotion of those men. Instead of claiming to be better than the false apostles, he mostly just described his suffering for Christ. Now Paul says he will “boast” about visions and revelations of the Lord.

Paul insists there is nothing to be gained by this and finishes by declaring himself foolish for doing so. Though his sense of “boasting” is still satirical, his words here are true, and are meant to make a valid point. He is very careful not to make the story of this extraordinary experience about himself, as much as is possible. He initially describes it vaguely as happening to “a man,” though it becomes clear he is speaking of himself (2 Corinthians 12:1).

The experience occurs fourteen years before writing this letter, around AD 42–44. Paul says a man he knows—himself, as later verses show—was caught up to the third heaven or paradise. This was either his physical body or an out-of-body experience; only God knows exactly which. Paul’s readers would have understood the third heaven or paradise to be the dwelling place of God and of angels. While there, Paul heard things he was not allowed to reveal on earth (2 Corinthians 12:2–4).

Paul refused to brag about any personal connection to this astounding experience, though he says he would be telling the truth if he did boast about it. Whatever it was Paul saw, God was concerned Paul would become arrogant because of these profound visions. So, He gave Paul a “thorn” or “stake” in the flesh. Scripture never defines what this malady is, or even whether it’s something purely physical, spiritual, or both. Paul describes this constant struggle in his life as “messenger from Satan” intended by God to keep him humble (2 Corinthians 12:5–7).

As one would expect, Paul pleaded with God to remove this handicap from his life, repeating that prayer at least three times. God refused, insisting His grace was enough for Paul even with this traumatic presence. God declared that His power would be made perfect in Paul’s weakness. For this reason, Paul declares once more that he will boast in the weaknesses which prove Christ’s power in him. Paul is content in all manner of suffering because his weakness is his strength when Christ is working through him (2 Corinthians 12:8–10).

After describing his supernatural experience and its consequences, Paul returns to make one final plea with the Corinthians to change their hearts toward him and to remove any sin from their lives before he comes to visit them. They should have defended Paul against the deceptive “super-apostles.” After all, they saw with their own eyes the supernatural signs and wonders God performed through Paul to establish his credibility as Christ’s representative. Paul wonders if they still resent him for not taking money from them for his personal needs and once again insists that he will not burden them in this way. He states that as their spiritual father, he is the one who should provide for them and not the other way around. He will gladly be spent for their souls (2 Corinthians 12:11–15).

Paul rejects one final accusation, likely from the false apostles, that his refusal to take payment from the Corinthian church for his service was a crafty attempt to trick them out of money in some other way. Paul asks if they have any evidence at all that he or Titus or any of his messengers ever took advantage of them. Of course, they do not (2 Corinthians 12:16–18).

Finally, Paul reminds them they are not his judge. Realistically, Paul is in a better position to judge them, as an apostle of Christ. He is concerned that when he comes to visit them, he will find some still participating in ongoing and unrepentant sin (2 Corinthians 12:19–21).

Chapter Context
Second Corinthians 12 follows Paul’s sarcastic ”boasting” about his suffering for Christ. The chapter continues with Paul refusing to take credit for an astounding revelation from God. Given a ”thorn in the flesh” to keep him humble, Paul learned to be content with his suffering since God’s power was made perfect in his weakness. Still, the Corinthians should have defended him to the false apostles and not believed lies about him swindling money from them with no evidence. He is concerned that when he comes to visit them, he will find some still unrepentant of specific sins. This leads Paul to his final warnings and the close of his letter, in chapter 13.

Verse by Verse

Verse 1. I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and revelations of the Lord.

False apostles were more than happy to brag about themselves. Mocking that, Paul has been using a similar tone, but his “boasting” has focused mostly on his weaknesses and suffering. His version of self-promotion, even when he’s being sarcastic, is all about the power of Christ shown in the work of taking the gospel to those who had not heard it.

A group of deceivers among the Corinthians has been comparing themselves to Paul, boasting about their own skills, accomplishments, and spiritual experiences. Paul has made clear that the goal of these deceivers is to seduce the Corinthians away from their devotion to the true Christ. Paul does not want to compete with them in their boasting, but he will do so in order to keep the Corinthians from being deceived by them.

Beginning with this verse, Paul will describe his own visions and revelations. In the culture of the day, spiritual leaders promoted themselves by describing supernatural experiences. False teachers continue to do this today. It’s likely that the false apostles in Corinth had told stories about God’s revelations to them. Paul will tell a much more impressive and powerful story. He starts, though, by saying there is nothing to be gained by it.

Why would Paul say this? First, he feels that boasting is foolish and un-Christlike (2 Corinthians 11:17). Second, he doesn’t want people to judge him based on an unverifiable story, but on his words and actions (2 Corinthians 12:6). In short, Paul wants people to trust in Christ because He is trustworthy, not because of Paul’s visions.

Context Summary
Second Corinthians 12:1–10 contains Paul’s description of an astonishing experience. He was transported, in some sense, to the third heaven or paradise, where he received an unspeakable revelation from God. To keep him humble afterwards, God gave him a ”thorn in the flesh” and refused to remove it despite Paul’s pleas. Instead, God told Paul His grace was more than enough, and that His power was made perfect in Paul’s weakness. Paul declares once again that he will boast in his weakness and be content in his suffering—because when Paul is weak, it more clearly proves that Christ is powerful.

Verse 2. I know a man in Christ who fourteen years ago was caught up to the third heaven — whether in the body or out of the body I do not know, God knows.

Paul begins to tell the story of his supernatural experience of being taken to “the third heaven.” There he was shown otherwise unknowable truths by Christ (2 Corinthians 12:4). Especially in the Old Testament, the third heaven is often referred to as the highest heaven, a place created by God where He lives and where angels praise Him (1 Kings 8:27; Nehemiah 9:6; Psalm 148:4). Most commentators understand the first heaven—or first heavens—to be the sky above the earth. The second would be the realm of the sun, moon, and stars: what we would now refer to as outer space.

Humility was so ingrained into Paul that enemies have pointed to it as a criticism (2 Corinthians 10:1). He’s so deeply concerned not to be arrogant that he first describes this experience as happening to a man he knows. This is true, but the man is clearly Paul himself (2 Corinthians 12:6–7). He seems fully committed to not receiving any personal credit for this experience. He emphasizes that only God knows whether he physically travelled to the third heaven in his body or whether it was an out-of-body experience.

Paul say that this happened 14 years before the time of this writing. That would put the experience sometime around AD 42–44, prior to his first missionary journey.

Verse 3. And I know that this man was caught up into paradise — whether in the body or out of the body I do not know, God knows —

Using as much humility as is possible, Paul is describing his experience of being taken to the “third heaven” 14 years prior. In order to avoid being given any personal credit for the experience, he begins by saying that it happened to a man he knows. He clearly means the Corinthians to understand that this is his story, however (2 Corinthians 12:6–7).

Paul describes himself as being “caught up” into paradise. This is a form of the same Greek word, harpazo, that he uses in 1 Thessalonians 4:17 to describe what will happen to the believers who remain alive when Christ returns. Some traditions describe this future event as the “rapture” of the church.

In the previous verse, Paul called his destination the third heaven. Now he refers to it as paradise. In both cases, believers understood this to be the dwelling place of God and angels. Jesus told the believing criminal on the cross next to Him that “today you will be with me in paradise” (Luke 23:43).

Paul repeats once more that he does not know whether he travelled to paradise in his body or through some type of vision. He is confident that it happened, however, and that God knows whether he was there in person or in spirit.

Verse 4. and he heard things that cannot be told, which man may not utter.

This passage describes an amazing supernatural experience that happened to Paul 14 years before writing this letter. He makes no mention of this even in his other letters. He is only doing so now because the false apostles have been boasting about their own supernatural experiences. Perhaps they have even questioned Paul’s legitimacy as an apostle because he does not talk about his “visions and revelations” very often.

Although Paul is telling the story, he is deeply concerned not to use it as a form of self-promotion. Rather, he initially describes it vaguely, as happening to “a man.” Paul does not want to make his name great because of what God showed him. He wants to make Christ’s name great. But if telling the story will help the Corinthians continue on the path of Christ, he will tell it.

Paul has written that he was caught up to the third heaven or paradise, the place where God dwells. He does not know whether this happened to him physically or in some kind of out-of-body experience. He is convinced that it really happened to him, though, and that God knows exactly how it happened.

Now he writes that while he was there, he heard inexpressible things which cannot be told. In other words, God revealed specific information to Paul, but Paul is forbidden from revealing this information to anyone else. John was given a similar command to keep certain details silent when being given his revelation (Revelation 10:4). As a result, we do not know what Paul was shown.

Some commentators wonder if the vision applied only to Paul, perhaps predicting how he would suffer, based on what Christ said at Paul’s conversion in Acts 9:16. Others speculate that Paul received a kind of first-person training from the risen Christ to equip him for his ministry. The other 12 apostles were trained by Christ during his time on earth. Perhaps Paul was trained, in part, by Christ during this time.

Whatever information Paul received, this enhances his repeated teaching that our temporary suffering in this life is not worth comparing with the glory believers will experience in eternity (2 Corinthians 4:17).

Verse 5. On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses —

Paul has been describing an astounding supernatural experience. Fourteen years prior, he was caught up to paradise and shown things by God, details of which he was forbidden from revealing on earth. He has shared this story reluctantly, though. His primary motive seems to be that the Corinthians were being captivated by false apostles teaching a false gospel. Those deceivers probably had their own tales of spectacular experiences. Was Paul really a true apostle if he did not have experiences of his own to share?

Paul has told the story, but he described boasting about such a thing as foolishness. To reduce the focus on himself, he has described it indirectly, as happening to “a man.” The following verses make it clear that this man was, in fact, Paul himself. He is not being deceptive. He is illustrating how essential it is that he not be glorified for what God did.

He writes that he will boast, in a sense, about the experience of this other man, but he refuses to boast about himself. Paul’s Christlike desire to divert glory from himself was exactly opposite of the self-promoting spirit of the Corinthian culture. Paul described boasting as foolish and un-Christlike (2 Corinthians 11:17).

The one exception Paul made to his rule about boasting was that he would boast about his weaknesses. Paul insisted that the way to be strong as a Christian was to be weak so that God’s enormous power was more fully on display (2 Corinthians 12:9–10). He cataloged a long list of his extraordinary weaknesses, set-backs, and suffering in the previous chapter. These showed that his success was entirely due to the power of God, not his own ability.

Verse 6. though if I should wish to boast, I would not be a fool, for I would be speaking the truth; but I refrain from it, so that no one may think more of me than he sees in me or hears from me.

Fourteen years before writing this letter, Paul had an incredible experience. He has shared it to help the Corinthians understand that he is a legitimate apostle of Jesus, meaning that his message about salvation through faith in Christ is valid.

The experience was this: He was “caught up” to the third heaven, where God dwells, and shown things he is forbidden to talk about. To reduce the focus on himself, Paul has described the experience as happening to a man he knows. Now, though, he says that it would not be foolish for him to boast about this since it really did happen to him. In truth, it would not be boasting, at all, but simply telling a true story.

Still, Paul does not want the story to put the spotlight on himself. He refuses to boast about it and will describe the experience only as something that happened to “a man” or “this man.” Why? He apparently doesn’t want to be given personal glory for an unverifiable story about a supernatural experience. In saying this, he may have been warning the Corinthians not to give glory to the false apostles based on such stories, either.

Instead, Paul wants to be judged on what he says and what he does–on how he lives. He would likely want the Corinthians to judge the false apostles on the Christlikeness of their character, as well.

Verse 7. So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited.

In an extraordinary experience, Paul was taken to the third heaven or paradise. This is the dwelling place of God. There, he was shown things he was not allowed to reveal on earth. The experience was so intense that Paul doesn’t know whether he travelled in his physical body or outside of it. He insists, though, that it actually happened and God knows the details of how it came to be (2 Corinthians 12:1–6).

Now Paul adds that what God showed him were “surpassing great” revelations. It’s possible that Paul saw what eternity would be like, and now knew things the rest of humanity could never know. Such an unmeasurable gift would have given Paul seemingly limitless confidence to keep preaching, despite terrible suffering. It also gave him the perspective that such suffering in this life was not worth comparing to the glory of eternity (2 Corinthians 4:17).

However, God understood that such knowledge also had the potential to make Paul proud, arrogant, and conceited. God wanted Paul to be Christlike in his humility instead of seeing himself as being above those he served. To guarantee this, God gave to Paul a “thorn in the flesh.” The word for thorn here is the Greek skolops. The term most literally defines a pointy piece of wood, and might be better translated into English as “a stake.” The imagery Paul creates here is that of a sharp object stabbed into his body, unable to be removed, bringing chronic pain and discomfort.

Paul describes this stake, or thorn, or splinter in his body as a “messenger from Satan.” That phrasing has invited considerable debate. Paul attributes certain consequences to Satan elsewhere (1 Corinthians 5:5; 10:10). Since this malady was given by God, though, its constant harassment served the purpose of keeping Paul humble and dependent on Christ for his strength. Paul’s meaning, then, would not be that this was literally something sent by or invented by Satan. Rather, this was something allowed by God for His own purposes.

Even more debate has surrounded the exact identity of this “thorn in the flesh.” Some think it might have been a problem with Paul’s eyesight (Galatians 6:11). It might have been a physical weakness or tremor (1 Corinthians 2:3). Perhaps it was something that disrupted Paul’s speech (2 Corinthians 10:10). It might have been a multiple-symptom condition such as multiple sclerosis or the aftereffects of a stroke. Paul’s thorn could possibly have been something emotional, such as depression (2 Corinthians 1:8). It may have been aggressive discouragement or conflict with another person (1 Timothy 1:20; 2 Timothy 4:14). Perhaps Paul faced a persistent temptation to some sin (Romans 7:22–25).

Scripture never tells us what this terrible burden was. The fact that Scripture does not reveal the exact nature of Paul’s “thorn” seems deliberate. Vagueness, rather than specifics, allows his experience to reveal important truths, applicable to all believers. If we knew with 100% certainty what his condition was, it would become easy to miss the greater points.

Three lessons stand out. First, humility in His servants is enormously important to God. Second, God is willing to allow Satan a limited level of power to create helpful weakness in His children. As Paul shows in the following verses, God’s power is made perfect in a believer’s weakness, not in our strength. Third, spiritual strength is no guarantee of health, wealth, or prosperity—as Paul’s reference to his own prayer makes clear (2 Corinthians 12:8–9).

Verse 8. Three times I pleaded with the Lord about this, that it should leave me.

One of the oldest and most heinous lies told about the gospel is that religion brings earthly success (1 Timothy 6:3–5). Prosperity teachers and faith healers routinely claim any sickness and struggle can be eliminated by those with enough faith. There is absolutely zero scriptural support for this view; passages such as this prove exactly the opposite. Even the most faithful, sincere, and committed Christian is not immune from hardship, whether that’s through persecution (John 15:19) or natural ills (2 Corinthians 5:2–6). Neither sin nor lack of faith is necessary to experience difficult times (John 9:1–3).

Among the dangers of the “word of faith” approach is this inevitable disappointment. False teachers tell converts that Christianity means health, wealth, and prosperity. When that promise falls apart, their followers either blame themselves, or they blame their warped perception of the faith. That leads to discouragement, at best, and apostasy, at worst. Christ’s own warning about earthly struggles was meant explicitly to avoid this (John 16:33).

Paul’s experience involves some unknown “thorn / stake in the flesh.” This could have been anything from a physical condition, to emotional distress, to a harassing temptation. It would be absurd to claim Paul lacked faith, and yet he suffered. This thing, whatever it was, was obviously uncomfortable. It likely slowed down Paul’s ministry, at least from his point of view. He even prayed—”pleading” with God three times—and that request was denied.

Paul reveals in the following verse that God refused to remove this from his life. It was God’s will that Paul endure this. The reason is one Paul may only have fully understood once he realized his prayer would not be granted. The comment made at the end of verse 7 gives God’s motivation: to keep Paul humble.

Verse 9. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

Few lies are as attractive, and poisonous, as the claim that following God is a means to worldly success (1 Timothy 6:3–5). The Bible is unequivocal in teaching that earthly life can involve hardship, even for those who are faithful (John 15:19; 2 Corinthians 5:2–6). Jesus’ explicit teaching was that Christians should expect hardships, a warning He gave specifically to prevent discouragement in the face of hard times (John 16:33). Liars who teach that wealth, healing, prosperity, or other benefits are waiting for anyone with “enough” faith are not merely unspiritual—they are unbiblical. Paul’s experience here is among Scripture’s most potent proofs that “word of faith” and other forms of the prosperity gospel are false.

Prior verses included Paul’s extraordinary heavenly experience (2 Corinthians 12:1–3). This moment provided him with insights he was not allowed to reveal to others (2 Corinthians 12:4). To prevent Paul from being conceited about this knowledge, God sent Paul an unspecified “thorn in the flesh,” or a “stake in the flesh.” Scripture doesn’t explain whether this was something physical, emotional, or connected to some temptation. All it tells us is that a man of profound faith and deep commitment was stricken, causing him to cry out to God repeatedly for relief (2 Corinthians 12:7–8).

Somehow, Paul came to understand God’s answer to his request was a clear and permanent “no.” As prior verses indicated, Paul realized the purpose of the malady was to maintain humility. This persistent “weakness” in Paul’s life helped keep him from becoming conceited.

Instead, God proclaimed that His grace was fully capable of providing everything Paul needed to endure this suffering. God told Paul that His power is made perfect in weakness. The Greek word for “sufficient” here is arkei, which implies endurance, strength, or satisfaction. Paul has written that he would only boast in his weaknesses (2 Corinthians 12:5), and now he adds enthusiasm. He will boast gladly about his weaknesses, including this thorn in the flesh.

Why would someone like Paul celebrate being forever saddled with some painful struggle? Because Christ’s power becomes most obvious in those areas where believers are weakest. The word translated as “perfected” here is teleitai, which mostly refers to completion or accomplishment. The focus is on something being achieved, not having flaws removed. This is the same root word used by Christ when declaring “it is finished” from the cross (John 19:30).

This reveals several truths about how God works in the worldly lives of Christians. First, God is willing to make use of Satan and his demons to accomplish His own purposes. Their attempts to harass God’s work and servants can become part of God’s strategy to accomplish His exact goals.

Second, God’s answers to prayer are always subject to His overall will. He may answer “no” to a request to relieve a believer’s burden, whether or not that burden comes from a demonic source. If the suffering is helping a Christian to be more dependent on God, it may be accomplishing in us exactly what He wants.

Third, it shows us that God’s primary concern for His children is not a mortal life of ease and leisure. His first goal is that we trust Him. That means allowing Christ to be strong in places we are weak, and not to resent Him for allowing us to experience that weakness.

Verse 10. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

Earlier, Paul warned readers he was going to start sarcastically bragging about his qualifications as an apostle. This was meant to satirize his self-promoting opponents in Corinth. In reality, Paul mostly described his weaknesses and suffering. The previous verse made his motivations clear. God said His “power is made perfect in your weakness” (2 Corinthians 12:9). The Greek word being used there teleitai, refers to completion or accomplishment. Paul wanted to show how much weaker he was, as a person, in comparison to his opponents. Then the Corinthians would know just how powerful Christ was, as they looked to and through Paul’s life.

In that way, Paul has turned boasting upside down. It’s not that he doesn’t care if others think he is weak. It’s that he truly is weak and he wants everyone to know it. For the sake of Christ, he is content, even with all sorts of trials and suffering. He has made peace with the fact that such weakness in his life is exactly what is needed. It is what pulls Paul’s earthly self aside, leaving room for Christ’s strength to accomplish what God has called Paul to do.

Believers must trust God the most in areas of their lives where they are weakest, or where they suffer the most. God’s power is never more convincing than when a human perspective produces no answer about how to get through what confronts us. In that same seemingly-backwards way, Christians who are trusting God are most powerful when they have the least self-reliance. God’s power is far and away more capable than our own.

Verse 11. I have been a fool! You forced me to it, for I ought to have been commended by you. For I was not at all inferior to these super-apostles, even though I am nothing.

The Corinthians have apparently been captivated by a group of false apostles that have come among them. These deceptive teachers have been talking Paul down while talking themselves up, and it may have been working. They were likely impressive speakers with fancy-sounding arguments and perhaps colorful stories of supernatural experiences. The problem was they were teaching a false gospel, leading the Corinthian believers away from true devotion to Christ.

Part of Paul’s response has been to sarcastically brag about himself, mocking the way his critics boast about themselves. Even so, his boasting has been mostly focused on his weakness and suffering for Christ. Paul now declares that he has been a fool to go even that far. Paul is so committed to maintaining Christlike humility that it pained him to defend himself by calling out his obvious qualifications as an apostle of Jesus.

He also sounds hurt on a personal level. He blames the Corinthians for forcing him to respond this way. They knew him, after all. He had founded the church and led many of them to faith in Christ. They should have praised him to the false apostles. They should have stuck up for him when the deceivers put him down. They should have known the truth: that Paul is not spiritually inferior to these men. He sarcastically refers to his critics as the “super-apostles” because of how impressive they make themselves out to be.

Paul adds that he is nothing, in himself, and yet is still not inferior to these deceptive teachers. This is a backhanded way of saying that, because the lying ones are not in Christ, they are less than nothing.

Context Summary
Second Corinthians 12:11–21 describes Paul’s disappointment that the Corinthians did not defend him against attacks from false apostles. The believers of Corinth saw the signs and wonders God performed through him. Paul declares once again that he will not receive payment from them. A father provides for his children, not the other way around. He rejects an accusation that he or Titus plan to swindle them and expresses his concern that when he arrives in Corinth, he will find some still unrepentant of specific sins.

Verse 12. The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.

False teachers—self-proclaimed apostles—are attacking Paul’s authority in the church at Corinth. Critics had questioned whether he was a true apostle or not. These attackers were trying to seduce the Corinthians away from devotion to the true Christ, tempting them towards belief in a false gospel. Part of these attacks were to belittle Paul’s unspectacular attitude and appearance (2 Corinthians 10:10). Paul responded by sarcastically imitating the self-promotion of those men, which even then became a list of his sufferings for the sake of Christ (2 Corinthians 11:21, 30).

Paul wrote that the Corinthians should have commended him, or stuck up for him, to the false apostles (2 Corinthians 12:11). They knew him. He had lived among them and led many of them to faith in Christ. He sounds pained and baffled that the Corinthians would think he was inferior to the ones he sarcastically calls the “super-apostles.”

After all, he now writes, the Corinthians saw the signs and wonders and mighty works performed through him by the power of the Holy Spirit. Demonstrations of the Holy Spirit’s power were among the marks of a true apostle of Jesus. Signs and wonders and mighty works were supernatural occurrences that served as evidence that God’s power was at work in and through one of His messengers, especially as the church was being born (Acts 2:43; Hebrews 2:4). The specific signs and wonders performed in Corinth are not recorded in the New Testament, but they were a routine part of Paul’s ministry.

Paul says such signs were performed among them with “patience,” here again referring to Paul’s endurance of difficult times for the Corinthians’ sake. The evidence of God’s power and authority in Paul was obvious to them, especially at the time. Paul seems to wonder how they could have forgotten that.

Verse 13. For in what were you less favored than the rest of the churches, except that I myself did not burden you? Forgive me this wrong!

Paul sounds frustrated with the Corinthians. They know him. He lived among them, founding the church in Corinth and leading many to faith in Christ. God even performed supernatural signs and wonders through Paul right in front of them. Why did they not defend him to the false apostles who came to them later and talked Paul down?

He now asks if this has something to do with the Corinthians comparing themselves to other churches Paul planted. He asks how they were less favored than any of the others. In other words, did they think they were treated badly by Paul in some way?

He answers his own question by suggesting one way they were treated differently: He did not burden them financially. That is, Paul refused to take any financial support from them to meet his own needs. He adds sarcastically, “Forgive me this wrong!”

This issue of Paul refusing personal support from the Corinthians has been a point of contention between them for some time. He wrote about it in the previous letter known as 1 Corinthians (1 Corinthians 9:11–12) and earlier in this one (2 Corinthians 11:7–12). Despite protests that the believers in Corinth want to pay for Paul’s services, he refuses. This is in order to be beyond reproach about his motives for serving them on behalf of Christ.

Verse 14. Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children.

The issue of Paul’s refusal to receive financial support for himself from the Corinthians has come up once again (1 Corinthians 9:11–12; 2 Corinthians 11:7–12). This is something they seem to have taken poorly, desiring to pay Paul in order not to leave their obligation to him unmet. He has insisted, however, that he not be a financial burden to them. This is partly because he does not want to give anyone a reason to question his motives for serving them as Christ’s representative.

Now he writes that he will continue to insist on this when he comes to see them in person for the third time. The first time was when he came to Corinth and planted the church there (Acts 18:1–18). The second time was his “painful visit” which was resolved at the beginning of this letter. Paul is coming once more to, in part, receive their contribution to the suffering Christians in Jerusalem.

Paul restates once more his reason for not wanting to take any money for himself. He sees himself as their spiritual father in Christ. He doesn’t want what is theirs. He wants them. As the parent in their spiritual relationship, he is the one who is obligated to provide for their needs, not the other way around. He seems to say that if they give him money for his personal needs, it will distort that parent-child relationship they share.

It’s important to note that Paul is not, at all, indicating that spiritual leaders should never take support from those they serve. Quite the opposite view is presented in the New Testament (1 Corinthians 9:7–11; 1 Timothy 5:17–18).

Verse 15. I will most gladly spend and be spent for your souls. If I love you more, am I to be loved less?

This is a beautiful statement about what Paul saw as his purpose in life. He planted the church in Corinth and led many of them to faith in Christ. As a result, he thought of himself as a “spiritual father” to them. He wrote that he would not take money from them for his personal needs (2 Corinthians 12:14), because parents ought to provide for their small children, not the other way around.

Paul would gladly “spend and be spent for [their] souls.” Paul saw his life as a resource belonging to God, available to be used up or distributed in order to save and nourish the souls of others. It was more than a mission, though. Paul gladly did so because he loved the Corinthians. He had genuine affection for them.

He acknowledges this is a sticking point between them. Perhaps the false apostles accused Paul of not being a legitimate apostle because he refused payment from the people he served, as they surely did. Paul asks the Corinthians if they love him less because he expresses his love by refusing to take money. He may also be wondering if their failure to stick up for him to the false apostles meant that they loved him less (2 Corinthians 12:11).

Verse 16. But granting that I myself did not burden you, I was crafty, you say, and got the better of you by deceit.

Among the criticisms of Paul’s enemies was that he lacked impressive speech or personality (2 Corinthians 10:10). False teachers, more than happy to promote themselves, were pointing to this to suggest Paul was not a real messenger of God. Another line of attack seems to have been Paul’s choice not to take money, for his own use, from the church in Corinth. This issue has been discussed before, but persists (1 Corinthians 9:11–12; 2 Corinthians 11:7–12). Believers in that church seem to have taken this personally, as if Paul is insulting them by serving them without any cost or obligation (2 Corinthians 12:15).

A slander possibly thrown at Paul is that his choice not to take funds from the Corinthians is a trick. The deceiving teachers probably hinted that Paul’s real motivation was guilt. They may have implied that Paul was only refusing payment—for now—in order to fool the church into giving him an even greater payment later. Or, so he can steal some of the donation meant to help Christians in Jerusalem (2 Corinthians 8:10–21). This is an absurd claim, as Paul will explain in the next few verses. His conduct, and that of his peers, has been beyond reproach.

Verse 17. Did I take advantage of you through any of those whom I sent to you?

Paul is responding to an accusation made against him and his associates by some in Corinth. This would have been spurred on by the false apostles among the church. The accusation seems to be this: Paul refuses to accept personal donations as a tactic to make the Corinthians feel guilty, inspiring them to give Paul even more. Another possible implication is that he is planning to steal some or all their contribution to the suffering Christians in Jerusalem (2 Corinthians 8:10–21). Liars interested in tearing Paul down would have suggested his refusal to “burden” the Corinthians was a crafty way of deceitfully getting the better of them in the end (2 Corinthians 12:16).

Of course, Paul was not doing this. His conduct, and that of his fellow ministers, showed no such sin. Most likely, the false apostles made the accusation as cover for their willingness to take money, even though Paul would not do so.

Now Paul asks them flat out: Did I take advantage of you through anyone I sent to you? He has in mind Titus and another man mentioned in the following verse. He seems to be asking if they have any evidence, at all, that they were cheated by Paul or any of his messengers. In short, they do not.

Verse 18. I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

False apostles in Corinth had started a campaign against Paul, challenging his status as a true apostle. Their true goal was probably to get money from the Corinthians, as well as leading them to believe in a false version of the gospel of Jesus.

One of the accusations they may have used to turn the Corinthians against Paul was that he was planning to take some of the contribution they were making to the Christians in Jerusalem for himself (2 Corinthians 8:10–21). They may have felt the need to do this because Paul refused any payment for himself at all from the Corinthians (1 Corinthians 9:11–12; 2 Corinthians 11:7–12). Meanwhile, the false teachers gladly took money. Perhaps the deceivers also wanted to keep the Corinthians from donating to the Jerusalem Christians, so they’d have that much more money for themselves.

In any case, Paul is asking the Corinthians to really think about the charge. Do they have any evidence, at all, that Paul or Titus was cheating them? Paul specifically sent Titus and another man to them. Did Titus take advantage of them in any way? Wasn’t he just like Paul in refusing to take funds from them? Paul wants the Corinthians to see for themselves that the charge is not supported by any facts.

Verse 19. Have you been thinking all along that we have been defending ourselves to you? It is in the sight of God that we have been speaking in Christ, and all for your upbuilding, beloved.

Paul has spent much of this letter countering attacks on his character and his role as an apostle of Jesus Christ. These attacks have come from false apostles in Corinth, as well as some of the Corinthians themselves. Paul now asks what may be a surprising question: Have you been reading this letter as if we—meaning Paul and his associates—are defending ourselves to you? It certainly seems like that’s what Paul has been doing.

Of course, Paul has presented a long list of defenses. The key phrase in the question is “to you,” meaning the real issue to whom Paul is accountable. In the most important sense, Paul does not need to defend himself to the Corinthians. They are not his judge and jury. He has been countering the attacks against him in the sight of God. Paul understands God to be his only judge. He has been speaking in Christ, fully secure in his legitimate role as an apostle of Jesus to the Corinthians.

The reason he has worked hard to counter lies about him, Paul writes, is for their sake, in order to build them up. He calls them his beloved. He has been waging this war of words in order to persuade them that what he taught them about Christ is trustworthy and true. He doesn’t want them to be led away from Christ and into sin by these false teachers. If he needs to stand up for himself in order to save them, he will do it.

Verse 20. For I fear that perhaps when I come I may find you not as I wish, and that you may find me not as you wish — that perhaps there may be quarreling, jealousy, anger, hostility, slander, gossip, conceit, and disorder.

Paul asked in the previous verse if the Corinthians thought he had been writing to defend himself to them. He has certainly made a defense, and countered false charges. And yet, Paul clarified, he is not defending himself to them because they determine his worth. They are not his judge and jury. He has been attempting to convince them that he is a true apostle for their sake, so that they will return to the path of pure devotion to the true Christ he represents (2 Corinthians 12:19).

Now he turns the tables. They, the believers in Corinth, are the ones who should be concerned about charges from Paul. Unlike them, Paul truly represents Christ and will come to them with the full authority of an apostle. He is concerned what sins he might find being actively practiced among them. He is also worried about what response may be necessary from them on behalf of Christ.

Paul makes a list of sins and attitudes. Perhaps he has received reports that the Corinthians were practicing these things. Perhaps the false apostles had led them into these. The list includes quarreling, jealousy, anger, hostility, slander, gossip, conceit, and disorder. Several of these have to do with division in the church, a problem Paul calls out often in Corinth (1 Corinthians 1:10–11). He doesn’t want to find these things when he arrives to visit them next.

Verse 21. I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced.

Recent verses have turned the tables on the Corinthians. After answering one false accusation against him after another, Paul makes clear that they are not his judge and jury. He speaks in Christ and before God. The reason for his prior defense was not to beg the Corinthians for approval. It was to warn them against following liars instead of the truth. Despite brave claims by his critics (2 Corinthians 10:10–12), Paul will come to them with the authority of Christ to respond to any sinfulness he finds among them.

Once again, Paul seems incapable of speaking without a dose of humility. Some of the sting of the implied threat fades when he states he—Paul—will be humiliated if he finds them still engaged in unrepentant immorality. Apparently, this is something that had been going on for some time and should have been turned away from by now (1 Corinthians 5:1–2). Paul would be embarrassed to find his children in the Lord still engaged in such sinful practices.

In essence, Paul is begging them to confess and repent of any sin among them. In that way, everyone can avoid the humiliation of correction and discipline.

End of Chapter 12.

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