Michael's Abbey Bible Study - 2 Corinthians Chapter 12

While we live in a different time with a very different church structure than existed in the first century, the concepts of bad leaders, false teachers and deliberately misleading people are things wee deal with at least as much as Paul did. And we still have people who falsely claim to be apostles. Thus, these chapters of Paul's letter are very relevant today.

1 Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord. Paul has repeatedly made the point that boasting about our own achievements is foolishness, (2 Cor. 11:16,) and the only proper way to boast is about the Lord, (2 Cor. 10:17.) But he feels the only way to fully counter his opposition is to boast about himself personally like they do, and therefore show that he is in reality what they pretend to be.
Countering the fake apostles would be a profitable use of boasting. However, Paul is not thinking in those terms. He sees boasting as regarding oneself as being above others, like the fake apostles were doing. And that is the opposite of what being an apostle or even a follower of Christ does. It is Jesus that is the source and reason for Paul's calling, ministry, and success. Despite the high calling from our viewpoint, he rightly views himself as a coworker of the same rank as any other Christian. He does not mistake his calling and duty for greater honor. All honor is due Christ, not any individual. This is something we must never forget when we are in any leadership position. Christian leaders are really servants.
So now Paul will confront the fake apostles on the front of revelations and visions, but his are from God.
2 I know a man in Christ who fourteen years ago - whether in the body I do not know, or out of the body I do not know, God knows - such a man was caught up to the third heaven. The man in verses 2-5 is Paul. He uses the third person as a means of deflecting the self-boasting. Because of these things it would be easy to become puffed up. It was better for his ministry, his Christian walk, and his soul that he boast in weakness.
These visions were the work of God, and not due to Paul's ability or efforts in any way. The date of this event 14 years ago places it about 44 AD, which was before his first trip to Corinth and the founding of that church.
The side note about whether Paul was experiencing this out of his body or his whole body was taken up tells us a few things. First, Paul in his description of the event is being as accurate as he can. Second, in the experience it seemed he was bodily there, but he cannot be completely sure. And third, this is a refutation of the gnostic belief that the body is evil by its very nature and must be shed in order for the soul to enter paradise.
In the Old Testament the Hebrew word for heaven, samayim, is one word for three different things. To be specific, they sometimes add the numeric designation. The first heaven was the sky with the air and birds. The second was the domain of the stars. And the third was the infinite and eternal heaven of God, often called the highest heaven or heaven of heavens. (Nehemiah 9:6.)
There was an idea of a sevenfold division of heaven that was becoming popular at the time of Paul's letters. It can even be found in some rabbinic writings of the time. And there are some that have an even higher number of heavens than that. However, it is most likely that Paul was using the term "third heaven" to clearly indicate he was in the heaven that was the dwelling of God, particularly considering verse 4. Only the highest of heavens would have been sufficient to counter the claims of Paul's critics.
3 And I know how such a man - whether in the body or apart from the body I do not know, God knows - That Paul knows how "such a man" was taken to heaven is a subtle way of saying the man is him. Only the man himself would know how. Then he repeats that he does not know if this was in the body or out of it. This repetition is a written foot stomp to emphasize the point.
4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. This time Paul uses the term Paradise for where he was taken. This makes it almost certain that he was using a threefold division of heaven of sky, space, and God's domain in verse 2. In Luke 23:43 Jesus tells the repentant thief that he will be with Him in paradise, the same word in Greek and English. Thus, this is clearly the dwelling place of God.
Paul shares no details other than to say the words he heard cannot be expressed in human language, and that it is not lawful for a man to speak them. We can understand why they can't be expressed in human language because there is no reference between them. It does appear Paul understood the words. Why they aren't lawful for a man to speak we don't know.
Even in his "boasting" about this experience, Paul words it so that his role is entirely passive, and everything is due to God's action and will. Since it could not and should not be shared, this must have been for the purpose of strengthening Paul, either in his theology, in his perseverance, or both. If Paul did share about this experience it would have dealt with a lot of the skepticism that was coming from the gnostic influence of Greco-Roman culture. At the least he could have tried to describe what he saw, even though it could only be done poorly in human language. Others have tried, like John and Isaiah. And it would certainly have cemented his apostolic authority in the Corinthian church. And it would have countered the pagan influence of fulfillment now which was more attractive to some than the Christian gospel focus on eternity. That Paul does not do this when he has every reason to do so reinforces his honesty and the truth of his testimony.
5 On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses. Paul will only openly boast in himself in terms of his weakness. When it comes to this heavenly experience he is careful to place it in the third person. In this way, no one could accuse him of trying to boost himself in the eyes of the Corinthians. He is always showing himself as one who God works through, not one who is special in his own right.
6 For if I do wish to boast I will not be foolish, for I will be speaking the truth; but I refrain from this, so that no one will credit me with more than he sees in me or hears from me. Starting with this verse through verse 10, Paul writes as if he had explicitly been talking about himself in verses 2-4. While still being subtle about it, this leaves no doubt he was talking about himself. Paul could choose to boast in himself and his experience. For him it would not be foolish, but the truth. This wording is a contrast with his opponents who were foolish and lied by inventing fake visions. Implied is that they cannot back up their visions, and their contradiction of the gospel shows them to be false proving their visions are also false.
The last phrase of this verse gives the reason why Paul does not go into more detail about his experience. While he can't talk of the words, he could relate more about what it was like. But to do so would put too much of other's focus on him instead of Christ. Paul wants the focus to be on the gospel he preaches.
7 Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me - to keep me from exalting myself! In verse 6 Paul addresses the problem of others thinking too highly of him. In this verse he addresses him thinking too highly of himself.
Here we get a little more detail. There were revelations in this experience of heaven. This could just be of the nature of heaven. Or there could have been information imparted that reinforced Paul's theology. We don't know.
This experience, whether in or out of the body, was so profound Paul uses the words "surpassing greatness." This would turn the head of anyone. To be singled out for this, let alone the extraordinary experience itself, could easily puff up a person. To counter this natural tendency of the fallen human nature, Paul was given a humbling challenge, although it is not specified. He twice says, before and after, this was so that it would keep him from exalting himself.
The nature of this humbling challenge is not specified. The word translated as thorn could be translated as stake, but thorn fits better. Although a painful thorn that cannot be removed is the imagery being used here.
There is a question as to whether this should be translated as "in" or "for" the flesh. The Greek dative tense of "the flesh" could be giving a location which would be "in" and indicate this was a physical issue. Or could mean a disadvantage which would be "for" and indicate this was referring the human or sinful nature. This would mean the thorn is of a spiritual nature. The messenger of Satan could be referring to those that perpetually challenge and attack Paul as he is the messenger of Christ. This would support the "for" translation. And as he has been dealing with that subject in that last four chapters of this letter, it would fit. However, the very large gap in time between the heavenly experience and the opposition to Paul make it unlikely that they could be the humbling challenge. It would leave Paul vulnerable to self-exhalation too long. Additionally, the next verse makes it almost certain that this was a physical ailment.
8 Concerning this I implored the Lord three times that it might leave me. It is extremely unlikely that Paul would pray to have opponents removed, particularly by God. He is human and therefore might wish it. But Paul's actions have been to take opposition head on. In Acts 21:1-14 it records that it was through the Spirit people warned him not to go to Jerusalem. And even though he was told he would be bound and handed over to the Gentiles, Paul went anyway saying he was ready to be bound and even die for Jesus. But a physical ailment he would easily pray to be removed.
On a side note, for those that have the view that the thorn was spiritual, Paul could be praying to remove the messenger of Satan. But this is inconsequential as the end result would be the same.
9 And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. In narrating that God replied, Paul used the perfect active indicative tense for "said". While this is correctly rendered in English as past tense, this shows that the event in the past is both final, and that it still heard by and resonates with the receiver today.
God's grace is apkei, which is sufficient, with the added meaning of being content as you are. Another way of saying this is, "It is enough for you."
The end of the Lord's reply basically means that God's power shows perfectly when it works through imperfect people. In their weakness it is clear that these things could not have been done under their own power.
Therefore, Paul is "most glad," (a clear and direct translation from the Greek,) to boast in his weakness. In that he is boasting about Christ and his power. And that is conclusive proof that Christ and His power is in Paul.
This verse is frequently mishandled. This does not mean that God will overcome all obstacles and problems. On the contrary, it means that sometimes we are to endure the hardship, keeping in mind that this is just temporary. God's grace means we are forgiven our sins. The Lord told Paul this to remind him that his focus needs to be on the forever, not the blip of time when these hardships exist.
10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong. In short, the thorn God will not remove is in Paul's best interest, and Paul knows it. I think "well pleased" would have fit better than "well content". Eudoko implies enjoying the state of things.
Some translate "insults" as violence or injuries. While these are possible translations of hubresin, the dative tense and the context of the attacks by his opponents make insults a better choice.
A key part of this verse is these are trials for Christ's sake. This excludes self-inflicted pain, wounds, hardships, and deliberately seeking to become a martyr as means of seeking righteousness. Besides, suffering in itself does not show God's power. God's power despite opposition and difficulty shows God's power definitively. We cannot compel God's power by creating fake hardships. (Life is hard enough without that.) To try to force God's hand is beyond foolish.
All the trials of Paul are enjoyable because they are for Christ's sake. No one likes adversity. And few could even endure what Paul has gone through. But Paul's perspective on them is that in his weakness, because of Christ in him, he has more power than any man ever. Despite the incredible things that Paul had accomplished that could puff him up, despite the horrible trials that could destroy him, Paul's attitude is it's all about Christ and reaching as many as possible for Him. And that is being like Christ who endured all for our sake and for the glory of the Father.
In verses 11-13 Paul addresses the three key arguments against him: That he was a nobody, he was ungifted, and he didn't care about the Corinthian church.
11 I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. That Paul had to foolishly boast about himself is because the Corinthians left him no choice. He shouldn't have had to do that. In fact, the Corinthians should have been commending Paul to those that attacked Paul, that is, defended him. Paul's teaching and charismatic gifts were as good or better than any of the apostles, certainly better than these fake apostles, and the Corinthians knew that having seen it for themselves. (Remember, it was Paul who corrected Peter who was in the inner circle of Jesus' disciples.) But they didn't commend Paul, they listened to the attackers. One of the attacks was that Paul was a nobody. Paul refutes this by claiming it as a badge of honor. This nobody did things only surpassed by Jesus Himself. That is more remarkable than if they were done by the chief priest of the Sanhedrin.
12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. The second attack was accusations that Paul was not gifted.
The Greek word semeia is translated signs here. This same word is used for "miracles" as well as "mile-markers". (The Roman roads were marked every mile.) As his opponents over-emphasize charismatic evidence, it is likely that in the first use of the word Paul is referring to the marks of apostleship rather than miracles. This would include preaching and teaching that changes lives, founding churches, and the teaching and theological maintenance of those churches. In other words, his ministry is his proof, and their lack is their condemnation. With the second use of the word he uses it in the context of wonders, so miracles is clearly indicated there.
Most telling is that Paul's ministry, the signs of apostleship, was performed by enduring perseverance. Paul worked for years with the Corinthians. The longevity and consistency of his time with them should have been proof of who the real apostle is. That they would listen to the words of someone who has been there only a short time and not done a fraction of what Paul did is the problem.
13 For in what respect were you treated as inferior to the rest of the churches, except that I myself did not become a burden to you? Forgive me this wrong! The third attack was that Paul didn't care about the Corinthian church. It is likely Paul's attackers made false claims that Paul withheld some knowledge or charismatic gifting. Paul asserts that he treated them exactly as the other churches, in teaching, gifting, and such. The only thing he didn't do was accept their financial support as he did from the churches in Macedonia. Since Corinth was the most prosperous city in Greece, and the churches in Macedonia were not prosperous financially, it is probable that the Macedonian churches being allowed to support Paul while the Corinthian churches were not was a sore spot, an offense to their self-image and honor. Since it was because they were still immature as Christians and as a church only made this worse. People in the wrong tend to grab onto any excuse to put the blame on someone else, and the fake apostles' claim that Paul's refusal of support was proof he wasn't a real apostle was an attractive way to avoid their own guilt.
Paul finishes with heavy sarcasm. (Although a small few interpret this to be a genuine apology from a realization that this was a mistake. That is unlikely as he didn't start accepting their aid. And verse 14 makes this explicit.)
14 Here for this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you; for children are not responsible to save up for their parents, but parents for their children. Again, Paul refers to visiting a third time, stating he is ready for it. The Greek sentence structure is somewhat ambiguous in this first part of the verse. It would seem that he is not being definite about this third visit. However, he is quite definite about the rest of the verse.
When he comes to Corinth a third time, he will continue his policy not to accept support from the Corinthian church. There are two reasons why. One, he is coming for them and not their possessions. It is the people of the church he loves, and not what they can do for him. The second and more important reason is that as Christians they are still children. They have not matured like the churches of Berea, Philippi, and Thessalonica. In the analogy of storing up treasure, the treasure Paul provides his young children is that of the gospel, theology, and good teaching. It is only adult children that are to honor, (provide for,) their father and mother.
15 I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less? Paul is willing to go beyond the expectations of a father, and will expend even himself sacrificially if it means their souls will be saved. (While a father is expected to protect and provide for his children, biblically a husband is to give himself up sacrificially to his wife like the Christ did for the church. To go that far for one's children is to go beyond what is expected.)
Paul is saying he loves this church completely, and wishes to be reconciled to it like the return of the Prodigal Son. He rhetorically asks this question hoping they will reconcile.
The love Paul has for the Corinthian church can be missed in these letters because he is so harsh with them. But a loving parent disciplines their children when they behave badly. Unloved strangers are ignored or cast aside.
Verses 16-18 are a counter to another line of attack, that Paul pocketed the money for the poor Christians in Jerusalem.
16 But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit. Clearly the fake apostles were taking money from the Corinthians. They accused Paul of stealing from the money collected for the poor. Their argument was that this was how Paul was able to not accept support, he was stealing it. It is a strong possibility that the fake apostles were doing this to distract attention from the money they were taking. It is certain they wanted to discredit Paul.
Paul's moral conduct was clear. They knew he supported himself by skilled manual labor making tents because they saw it. It was one of the things he was criticized for because it didn't conform to their pagan experience of a teacher or spiritual person. Also, in Paul's second letter to them, 1 Corinthians 16:3, Paul's instruction on the collection for the poor of Jerusalem was that the Corinthian church should appoint their own representatives to take the money to Jerusalem. So there was no doubt the money donated made it to those who it was intended for.
The irony and sarcasm here points the finger directly at the fake apostles. They were the ones profiting by deceit.
17 Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? One of the ways the false apostles said Paul scammed them was that the brothers he sent to escort the collection to Jerusalem would do the dirty work of stealing from the collection. However, this wouldn't be possible since representatives chosen by the Corinthian church went with these collections. By writing about it openly he disarms the accusation spoken in the shadows. This is because when they think and speak about it clearly and openly they would realize the charge is ridiculous.
18 I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps? Titus was a frequent courier for Paul, delivering letters and escorting donations. The "brother" is the one never mentioned by name in 2 Corinthians 8:18, but everyone knew who was meant because of this brother's reputation. As this brother had accompanied the past collection for Jerusalem, and Titus had a sterling reputation with the Corinthian church that no one would doubt, it was a further proof that nothing underhanded had occurred. Titus didn't take anything from them when he came for the collection, but paid his own way just as Paul did when he was in Corinth.
19 All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved. Put another way, "Have you been thinking all along that we are defending ourselves?" Paul has indeed been defending himself and his team against the accusations of the false apostles and the Corinthians that went along with it. But in reality, this was not for their personal defense. It was for the correction and building up of the Corinthians. This was godly correction, steering them back to the true gospel and away from the vipers they had let into their midst. The real mission of these false apostles and servants of Satan was to deceive and twist the minds of the Corinthians against Paul. By doing that they would turn the Corinthians against the gospel itself.
20 For I am afraid that perhaps when I come I may find you to be not what I wish and may be found by you to be not what you wish; that perhaps there will be strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances; Paul didn't directly correct the offender during his second trip to Corinth. Instead, he wrote the severe letter so they could clean up their own house. And this was successful. Here Paul again is giving them the opportunity to clean their own house. Implied is that they ought to do this without being prompted. Strongly implied is that if he comes and things aren't cleaned up, Paul will do it for them and it won't be pretty or fun. But the tone and wording shows he has hope they can fix this themselves.
This is very similar to the approach of a loving parent to a child that isn't an adult yet. It is a warning of a big future trouble if the situation isn't corrected by the child themselves. "Your bedroom had better be cleaned up when I come home from work, or else!" Children learn best by doing it for themselves, even when parents know they could do it better.
21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. Some translations use "humble" rather than "humiliate". Either is acceptable.
The humiliation by God will be that Paul will have failed in his mission to present the Corinthian church as a pure bride to Christ the groom as Paul wrote in 11:2. It is the humiliation of the boss finding his employee has made a mess of things he was assigned to do. In his last visit detailed in chapter 2, the problem was a single offender, and that the church stood by and let it happen. After the harsh letter and the Corinthians cleaning up their own mess, now they have let in a worse offense. With these false apostles leading them away from the true gospel, Paul is afraid the church will be full of unrepentant sin.
Unrepentant is the key word. Being unrepentant means they refuse to accept that they have sinned. This puts their very souls in jeopardy. If we do not accept that we have sinned we are incapable of asking for forgiveness. 2 Peter 3:9 makes it clear that the opposite of perishing is repentance.
2 Peter 3:9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.
2 Chronicles 7:14 and 1 John 1:9 are clear that we must repent for God to forgive us, and He promises He will forgive us if we repent.
2 Chronicles 7:14 and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.
1 John 1:8-9 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
Jesus own words in Luke 13:3 are explicit and repeated in verse 5, unless we repent, we perish.
Luke 13:3 "I tell you, no, but unless you repent, you will all likewise perish."
First, we realize we have sinned. Second, we repent, which means we turn away from the sin and to God. Third, he forgives us which saves us from perishing.
This doesn't mean we never sin again, or even that we never do that sin again. It's that we acknowledge that this is sin and we ask to be forgiven for it. If we try to justify it, say it isn't sin, or say doing it is our identity then we are rejecting God and choosing sin.

Scripture quotations taken from the NASB © The Lockman Foundation.

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