Chapter 12

1 For commending of his apostleship, though he might glory of his wonderful revelations, 9 yet he rather chooseth to glory of his infirmities, 11 blaming them for forcing him to this vain boasting. 14 He promiseth to come to them again: but yet altogether in the affection of a father, 20 although he feareth he shall to his grief find many offenders, and publick disorders there.

1. It is not expedient. Or, “It is not profitable.” Paul’s defense of his ministry, begun in ch. 10:1, continues without interruption. Thus far, as evidence, he has called attention to his personal experiences as a minister—his life, his conduct, and his sufferings for Christ’s sake. Now he turns to what is perhaps the greatest evidence of all—his direct and personal communication with his resurrected Lord, Jesus Christ, and supernatural experiences transcending anything experienced by his opponents.

Doubtless to glory. Textual evidence favors (cf. p. 10) the reading “It is necessary to boast,” meaning “I must boast.” Again Paul expresses his reluctance to engage in what many would consider boasting (see on ch. 10:8). But circumstances have made it necessary for him to do so in order to vindicate his apostleship and his message. To fail to clarify the issue would be equivalent to denying his apostleship and dishonoring the gospel, and Christ, whose servant he claims to be. It is improper and unprofitable for a Christian to boast, since all he is and has comes by the grace of God. Boasting exalts the ego and leads a man into temptation. The Christian’s testimony is never of himself but of Christ.

Visions. Gr. optasiai, “sights.” As Paul speaks of supernatural experiences he also reveals a spirit of humility and dependence upon God. There is no exaltation of self.

Revelations. Gr. apokalupseis, “[acts of] manifestation” stressing the method of revelation. In the Bible it refers to things that cannot be discovered by the natural powers of the mind, and would otherwise remain unknown by man (see Job 11:7; John 1:18; Rom. 11:33; 1 Tim. 6:16), because sin has separated him from God. But through Christ the breach between man and God has been bridged, and the Creator can again communicate with His creatures. Paul frequently received direct personal communication from God (Acts 9:4–6; 16:9; 18:9; 22:17, 18; 23:11; 27:23; Gal. 2:2). The phrase, “of the Lord,” indicates the source of what Paul saw. Such a sight may be seen by the eye of the mind whether the recipient is asleep or awake.

2. I knew a man. That Paul is speaking of himself is evident from (1) the fact that this reference to visions is in the midst of an account of events connected with his own life and ministry; (2) the fact that in v. 7 he designates these visions and revelations as made directly to himself; and (3) the fact that he uses the third person in order to avoid the appearance of boasting. John, on account of his Christian modesty and humility, similarly avoided identifying himself (John 13:23, 24; 19:26; 21:20).

Fourteen years ago. Some 20 years or more before, Paul had met Christ on the Damascus road (Acts 9:1–7). The date of this epistle is about 57 a.d. Fourteen years previous would be about the time Barnabas brought Paul to Antioch (Acts 11:25, 26). For a tentative chronology of Paul’s life and ministry see pp. 97–102.

Whether in the body. In vision there is complete absence of sensibility to earthly surroundings. The perception of things seen and heard in vision, and at times participation in the scenes presented, are fully as real to the consciousness as the normal sensory experiences of life.

Third heaven. Or, “paradise” (v. 4; see on Luke 23:43). The first “heaven” of Scripture is the atmosphere, the second is that of the stars, and the third the abode of God and heavenly beings. Paul was “caught up” to the presence of God.

3. I knew such a man. Probably a repetition for emphasis.

4. Paradise. See on Luke 23:43.

Unspeakable. Gr. arrheµta, “unsaid,” “unspoken,” “unspeakable.”

It is not lawful. Literally, either “it is not permitted,” or “it is not possible.” Either Paul had been instructed not to reveal what he saw and heard or human language was inadequate to describe it. Compare 1 Cor. 3:2.

5. Will I glory. That is, boast. Paul had every right, humanly speaking, to boast of being signally honored by God, of having special and direct access to the divine presence. He could have used this as a basis for claiming special honor and authority, but did not do so. He chose to keep self out of view.

Yet of myself. Although the experience marked Paul as the recipient of special honor from God, he realized that it was no credit to him personally (see 1 Tim. 1:15), and refused to take any credit to himself for it.

Mine infirmities. See on v. 9.

6. Though I would desire. Paul may have been inclined to say more regarding the supernatural revelations he had received. From a human point of view he certainly had every reason to “glory” in so uncommon an honor, but humbly and wisely he forbore to do so. His only reason for even mentioning the experience is by way of answering the charges of his opponents. He appeals, therefore, only to his personal life and character, with which they are well acquainted. This will be sufficient evidence of his apostleship, if they are disposed to give it consideration.

7. Lest I should be exalted. A statement Paul repeats, for emphasis, at the end of the verse. God saw fit to protect Paul against himself.

Thorn. Gr.skolops, “a pointed piece of wood,” “a pale,” “a sharp stake.” The papyri also uses the word to refer to a splinter, or sliver, driven into the flesh and impossible to get out. The usual NT word for thorn is akantha (Matt. 13:22; 27:29; etc.).

In the flesh. The infirmity was bodily, not spiritual or mental. It was apparently something prominent, which caused him considerable embarrassment as well as discomfort and inconvenience. It was evidently some affliction that affected the eyes (Gal. 4:13–15; see EGW Supplementary Material on ch. 12:7–9).

The messenger of Satan. Or, “an angel of Satan.” The affliction was of Satan, but permitted by God. Thus it was with Job (Job 1:6–12; 2:7; cf. Luke 13:16). It is of Satan’s nature and work to inflict bodily suffering and disease.

To buffet. Literally, “to strike with the fist,” and thus “to treat with violence.” Compare the same word in Matt. 26:67; 1 Cor. 4:11; 1 Peter 2:20. Satan’s purpose was to annoy Paul and hinder his work. Christ’s purpose in permitting the affliction was to protect Paul from pride.

Lest I should be. Important textual evidence (cf. p. 10) may be cited for the omission of the last clause of this verse.

8. Besought. Gr. parakaleoµ (see on Matt. 5:4).

Thrice. On three particular occasions Paul had pleaded with God to remove this distressing affliction. But when the answer was clear he accepted it as the will of God for him. Compare the three times Christ prayed for the removal of the cup He was to drink, and then accepted it as the will of God (Matt. 26:39–44).

9. He said. The form of the verb in Greek denotes the finality of God’s answer.

Grace. Gr.charis (see on Rom. 3:24).

Sufficient. In the Greek this word is in the emphatic position. Paul’s prayer did not bring the apostle release from his affliction, but it did provide him with grace to endure it. Paul doubtless appealed for deliverance from his infirmity on the basis that it was a hindrance to his ministry. Christ more than meets his need with an abundant provision of grace. God has never promised to alter circumstances or release men from trouble. To Him, bodily infirmities and untoward circumstances are matters of secondary concern. Inward strength to endure is a far higher manifestation of the divine grace than mastery of the outward difficulties of life. Outwardly a man may be torn, worn, wearied, and almost broken, yet inwardly it is his privilege—in Christ—to enjoy perfect peace (see on Isa. 26:3, 4).

Glory in my infirmities. Or, “boast in weaknesses.” It is the mark of triumph to accept one’s limitations without resentment. To rejoice over that which one hates and desires to be rid of is the ultimate of surrender. Christ also shrank from the indignity, shame, and ridicule He was called upon to endure at His trial. Such resignation to the will of God means complete renunciation of self (1 Cor. 2:3–5).

Rest. Or, “abide,” “dwell.” Paul here speaks of the power of Christ descending upon him, working within him, and giving him help and strength.

10. I take pleasure. It pleased the Lord, therefore it would please Paul also. God knew best, and Paul was content that it should be so.

Necessities. Or, “distresses,” “hardships,” “straits.”

Then am I strong. The Christian paradox is that occasions of weakness may be transformed into occasions of strength. Defeat can always be turned into victory. Real strength of character grows out of weakness, which, in distrust of self, is surrendered to the will of God. A man strong in his own strength tends to be self-reliant instead of relying on God, and often does not realize his need of divine grace. The great heroes of the Bible learned the same lesson, men such as Noah, Abraham, Moses, Elijah, Daniel. Only those whose weakness and insecurity have been completely submerged in the blessed will of God know what it is to possess true power.

11. A fool. See on ch. 11:16.

In glorifying. Textual evidence attests (cf. p. 10) the omission of this phrase.

Compelled me. It was the tendency of the Corinthian Christians to believe the slanderous statements of the false apostles, which had made it necessary for Paul to speak as positively and plainly as he does in chs. 10 to 12.

Commended of you. That is, by you. Instead of being so ready to believe the false apostles, the Corinthians should have rallied to his defense.

Chiefest apostles. See on ch. 11:5. In any comparison with the boastful, self-appointed apostles of Corinth, Paul was at least equal.

Though I be nothing. In comparison with his Lord, Paul was nothing—as his infirmities so eloquently testified. He knew well that the many evidences of his apostleship were evidences of the power of God operating in his life. If left to himself, he would long ago have fallen by the wayside.

12. Signs of an apostle. These consisted of his self-sacrificing ministry (ch. 11:7–12), his perseverance in the face of surpassing obstacles (vs. 23–27), his visions and revelations (ch. 12:1–6), and his triumph over personal affliction (vs. 7–10). Above all, the Christian experience of Paul’s converts testified to the genuineness of his apostleship (1 Cor. 9:2; 2 Cor. 3:2).

In all patience. Paul’s miracles were performed without fanfare, in order that men might recognize that the power was of God.

Signs. Gr.seµmeia, “miracles” (see Vol.V,p. 208). In the early church, miracles were regarded as one of the chief credentials of genuine apostleship (Acts 5:12; 15:12; Rom. 15:18, 19; 1 Cor. 2:4, 5; Gal. 2:8; Heb. 2:4).

Wonders. Gr. terata (see Vol. V, p. 208).

Mighty deeds. Gr. denamies (see Vol. V, p. 208).

13. Were inferior. The Corinthians had enjoyed all the advantages and benefits that a true apostle of Christ could bring them—teaching, preaching, miracles, letters, and help in organization—all without charge. In all these things his critics were wanting. They excelled Paul only in having taken the money of the Corinthians, and having boasted of their own prowess. He who had the most right to boast and to receive material compensation refused either to boast or to claim financial compensation.

14. The third time. Paul’s first visit to Corinth is recorded in Acts 18:1. There is no record of another visit intervening between that visit and the one the apostle expects to make in the near future. Grammatically it is possible to understand “the third time” as applying either to his readiness to come or to the actual coming itself. Those who favor the former suggest that the second visit never materialized, and that although this is the third time he has laid plans to visit Corinth, it will in reality be only his second visit there. On the whole, his first visit, when he founded the church, had been joyful and successful. Those who favor the latter find a second visit prior to the writing of 2 Corinthians repeatedly implied in this epistle—a brief, painful, and humiliating experience that Paul hoped would not be repeated when he should come again (see on 2 Cor. 2:1; cf. ch. 12:21). The only time for such a visit would have been during the three years he had recently devoted to the raising up of a church at Ephesus. If such a visit occurred it was, in all probability, occasioned by the refusal of the church at Corinth to follow his instructions in previous epistles (see p. 822; see on ch. 13:1).

Not be burdensome. That is, financially. Paul would continue his policy of self-support.

Not your’s, but you. It was concern for the Corinthians themselves, not for their possessions, that motivated Paul. On the contrary, the false apostles seem to have taken more interest in their possessions. Paul’s interest lay exclusively in helping the Corinthians to secure possession of the treasures of heaven and to turn their eyes away from the baubles of earth (see on Matt. 6:19–34; John 6:27). He would not and could not take anything from them by way of material support till he was sure of their hearts. Thus it is with God, who always takes the initiative (Ps. 27:8; John 4:23; Rom. 5:8).

Parents for the children. Paul defends his stand on the basis of analogy. His relationship to the Corinthians was that of a spiritual father to children in the faith (1 Cor. 4:14, 15). They were still immature Christians, “babes in Christ” (1 Cor. 3:1, 2). Paul does not teach that children should not provide for their parents; the fifth commandment clearly implies that they should. But during childhood and youth the primary responsibility is necessarily with the parents.

15. Spend and be spent. Literally, “spend and be outspent,” that is, exhaust his resources. In Greek the second verb is much stronger than the first. Paul would give them everything he had, including himself.

For you. Literally, “for your souls.” Paul’s primary concern was not for their physical welfare. The apostle is thinking of “that meat which endureth unto everlasting life” (John 6:27), of food for the mind and food for the soul. The cost of such food in time, energy, planning, and sacrifice is far greater than for physical food. In the nurture of spiritual life great sacrifice is often necessary. It requires the unreserved dedication of all that a man is and has to God, in the service of his fellow men (Phil. 2:17).

The less I be loved. How often the truest of love is unappreciated. Had Paul done less for them they might have appreciated him more! See ch. 11:7.

16. Being crafty. In vs. 16–19 Paul emphatically denies having made any gain from them, either openly or in a crafty, underhanded way. He apparently supposes his enemies to say, “Grant that Paul did not take money from you directly. But did he not do it indirectly when he sent Titus to gather funds for the great collection [chs. 8; 9]? How do you know that he is not secretly rewarding himself and his companions out of this fund?”

Caught you. As a hunter takes his game. Commentators generally hold that Paul here quotes what his enemies were saying.

Guile. Or, “craft,” “deceit,” literally, “bait” (cf. chs. 4:2; 11:3).

17. Make a gain. Paul challenges his opponents to produce evidence that he has taken advantage of the Corinthians, either directly or through his co-workers. Several of the latter had labored with him at Corinth or, when he was laboring elsewhere, had been sent there as bearers of epistles or as his personal representatives (Acts 18:1–5; 1 Cor. 16:15–18; 2 Cor. 1:19; 2 Cor. 7:6; 12:18).

18. Desired. Gr. parakaleoµ (see on Matt. 5:4).

Titus. Paul was now in Macedonia, journeying toward Corinth, and had but recently welcomed Titus on his way back from Corinth (see on ch. 7:5–7). Titus had been sent to Corinth to win back the confidence of the disaffected Corinthians, and had returned with a good report. There was no evidence that he or the unnamed brother who went with him had taken advantage of them. Apparently Titus had followed the example of Paul and supported himself during his stay at Corinth. His worthy example when he first worked there with Paul had won their respect, affection, and complete confidence (chs. 7:7, 13–15; 8:6). The record of his mission was one of success. Obviously, none of the Corinthians would charge Titus with having made a profit at their expense.

19. Again. Textual evidence favors (cf. p. 10) the reading “of old,” or “all the time,” that is, throughout the section in which Paul has been defending his ministry.

Excuse. Or, “justify,” “defend.” It is commonly used in the NT as a legal term for the defense made in court by the accused (see Luke 21:14; Acts 19:33; 24:10; 26:1; see on 4:10). Paul was now through “boasting” (2 Cor. 10:1 to 2 Cor. 12:13). An attempt to defend oneself is often interpreted as evidence of guilt and weakness. Paul anticipates that some of the Corinthians may form this erroneous impression. Do some of the Corinthians think that Paul’s objective is merely to win back their esteem and affection on a personal basis?

We speak before God. Paul’s defense was not simply to clarify differences that had arisen between them, but to discharge his responsibility toward God as an ambassador of Christ. He was dutybound to do everything within his power to win the Corinthians back from a wrong course (cf. 1 Cor. 2:15; 4:3). The Corinthians must take the right attitude toward Paul if they are to be free from the pseudo apostles who are leading them astray.

For your edifying. In making his defense Paul does not think of any advantage that will accrue to him, but only of their spiritual welfare. It is all for their sakes.

20. I fear. Paul does not exercise his apostolic authority as if he were a prince over the church, but speaks in a fatherly way, listing the sins that have distracted and divided the Corinthian church.

Debates. Or, “contentions,” “strifes,” “wranglings” (cf. 1 Cor. 1:11; 3:3; 1 Tim. 6:4).

Envyings. Or, “jealousies,” “rivalries” (cf. Acts 17:5; 1 Cor. 3:3; James 3:14, 16).

Wraths. Or, “[outbursts of] anger” (cf. Luke 4:28; Acts 19:28).

Strifes. Such things as putting oneself forward, the manifestation of a partisan and factious spirit, and intriguing for office are here specified (cf. Phil. 2:3; James 3:14, 16).

Backbitings. Or, “defamation,” “evil speaking,” “open slander” (cf. James 4:11; 1 Peter 2:1).

Whisperings. Or, “secret slander,” “gossip.” In classical Greek and the LXX the word thus translated denotes the magical murmuring of a snake charmer (Eccl. 10:11).

Swellings. Or, “pride,” “conceit,” “loftiness.” This was one of the most prominent sins of certain Corinthians (1 Cor. 4:6, 18, 19; 5:2; cf. chs. 8:1; 13:4).

Tumults. Or, “instability,” “disorder,” “confusion” (1 Cor. 14:33; 2 Cor. 6:5; James 3:16).

21. When I come again. Paul fears a repetition of the embarrassment and humiliation of a previous visit (see on v. 14), even though the decided majority of the members had repented of their ways (see on ch. 2:1).

Humble. Gr. tapeinooµ, “to make low,” “to bring low,” “to abase.” The same word is translated “cast down” in ch. 7:6 and “abasing” in ch. 11:7. Even the embarrassing experiences of life Paul accepted as coming from God, in the sense that He permitted them to happen. There is no more humiliating experience for the Christian minister than to find his converts practicing sins such as those listed in ch. 12:20. Paul considered his converts his “crown of rejoicing” (1 Thess. 2:19; cf. 2 Cor. 1:14).

Bewail. Or, “mourn,” “lament.” Paul will mourn for those who are spiritually dead. To see sin triumph in the lives of professed believers always causes the gospel minister intense suffering and pain (cf. Matt. 23:37–39).

Many. This gives some indication of the widespread nature of misconduct in the Corinthian church.

Sinned already. Literally, “sinned before.” This refers, not to their manner of life prior to conversion, but since. The Greek implies that the evil practices of v. 21 have been going on unchecked for some considerable time, with no indication of true repentance. They were old offenders. Though members of the Christian church, they persisted in the depraved practices common in the pagan world of Corinth (see p. 656).

Uncleanness. Or, “impurity,” here used in a general sense of licentious, profligate living such as was common at Corinth (Rom. 1:24; Gal. 5:19; Eph. 4:19).

Fornication. Or, “immorality,” a vice lightly regarded among pagans (1 Cor. 5:1; 6:13, 18; 7:2).

Lasciviousness. Or, “unbridled lust,” “excess,” “licentiousness,” shameless and insolent expressions of passion (Rom. 13:13; Gal. 5:19; 2 Peter 2:7, 18).

Ellen G. White comments

1, 2 AA 469

2     SL 95; 5T 224

2–4AA 562; GC 471

4     AA 469

9     AA 467; AH 274, 345; CM 50; CT 167, 194, 360; Ev 98; EW 16, 20, 46, 77; FE 263, 292, 436; GC 489, 641; LS 66, 91, 128, 265; MB 30, 101; MH 72, 85, 250; ML 94, 99; MYP 92, 108; SL 81; 1T 60, 62, 158, 308, 380, 385; 2T 72; 4T 16, 38; 5T 200; 8T 128

9, 10    MH 482; PK 165, 387; 8T 11

10   CSW 91; DA 493; GW 509; ML 65

11   AA 469

12–15AA 350

15   AA 595; 7T 27; 9T 56

16   Ev 125, 141, 227