“lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced” (2 Corinthians 12:21).

In the final verse of this chapter, we find an open and honest admission from Paul the Apostle; he was fearful of what he might encounter on his next visit to the church at Corinth. Yet Paul was still willing to make that trip, even with the knowledge that it might result in a humiliating experience for him.

You see, Paul held a position of responsibility and accountability in his relationship with the members of the Corinthian church. As mentioned earlier, this was analogous to the type of relationship that should exist between a parent and a child from Paul’s perspective. Like any good, loving parent, Paul could not simply “look the other way” while the Corinthians engaged in harmful behaviors and developed relationships with others who sought to take advantage of them.

In this respect, Paul served as the antithesis of an Old Testament spiritual leader named Eli. We can find the account of Eli’s life in the Biblical book of 1 Samuel. His example illustrates the damage that can occur if we fail to act in a God-honoring manner and reprove, exhort, or correct those who fall within our sphere of authority.

Eli was a priest who had two sons who also served as priests. Unfortunately, Eli’s sons acted in a manner that was highly inappropriate for two men who were alleged to represent God. For example, we’re told that these men took the offerings that the people had dedicated to God and seized them for their own personal use (1 Samuel 2:12-17). They also engaged in immoral relationships with the women who served at the Tabernacle (1 Samuel 2:22).

This misconduct was clearly apparent to the members of the local population but more importantly, it was also known to Eli (1 Samuel 2:22-25). Although Eli confronted his sons about their actions, he failed to exercise his parental, spiritual, and patriarchal authority to compel them to stop (1 Samuel 2:27-36, 1 Samuel 3:11-14). While it surely would have painful and difficult for Eli to put an end to his sons’ behavior, his failure to do so ultimately led to a consequence that was far worse (see 1 Samuel 4).

In contrast, Paul the Apostle was determined to follow a different path with the Corinthian church. He was prepared to use his position of authority to implement positive spiritual change and in doing so, he provides us with a good example to follow today.

“For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults” (2 Corinthians 12:20).

As Paul the Apostle prepared to revisit to the church at Corinth, its clear that he held a great deal of concern over what he might discover upon his arrival. That concern involved many of the negative behaviors he has addressed over the course of his first and second Corinthian epistles. Paul expressed that concern with a list that included a number of inappropriate practices…

Contentions, a word that refers to factions within the church (see 1 Corinthians 1:10-12),

Jealousies, or rivalries between various individuals or groups (see 1 Corinthians 3:3).

Outbursts of wrath, One Biblical translation expands on this concept by associating this phrase with other terms such as intrigues and divided loyalties (AMPC).

Selfish ambitions. Once source defines this term in the following manner: “…a desire to put one’s self forward, a partisan and fractious spirit… This word is found before NT times only in Aristotle where it denotes a self-seeking pursuit of political office by unfair means.” ₍₁₎

Backbitings, a word that is rendered as backstabbing (CEB), selfish fighting (ERV), and slander (HCSB) in other Biblical versions of this passage.

Whisperings. We might associate this word with a person who secretly disparages others without their knowledge or someone who “talks behind your back.”

Conceits. This word communicates the idea of pride, arrogance, or someone who is “puffed up” (see 1 Corinthians 4:6).

Tumults, a word that is characteristic of disturbances, confusion, instability, or a state of disorder ₍₂₎ (see 1 Corinthians 14:40).

These were issues that plagued the first-century church at Corinth and they represent attitudes that we should prayerfully seek to identify and eliminate within our own lives.

So this message served as a warning that alerted the Corinthians to the risk of future consequences if they failed to act upon Paul’s counsel within this letter: “I am afraid that when I come I won’t like what I find, and you won’t like my response” (NLT). As one source observes in commentating on this passage, “The apostle’s fear is that upon his return both he and his converts may find that the lies of his detractors have worked so well that neither of them will be happy to learn the truth” ₍₃₎

(1) G3701 eritheia Strong’s Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g2052

(2) G181 akatastasia Strong’s Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g181

(3) Davis, J. A. (1995). 1-2 Corinthians. In Evangelical Commentary on the Bible (Vol. 3, p. 996). Grand Rapids, MI: Baker Book House.

“Again, do you think that we excuse ourselves to you? We speak before God in Christ. But we do all things, beloved, for your edification” (2 Corinthians 12:19).

Some members of the Corinthian church may have viewed themselves as judges who were presiding over Paul the Apostle’s testimony within this letter. But as Paul reminded the Corinthians, his intent to was to build them up, not subject himself to their approval. Unfortunately, it appears that some of the Corinthians didn’t get the message even though Paul had already addressed this topic in an earlier letter to them…

“But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord” (1 Corinthians 4:3-4).

This doesn’t mean that Paul was dismissive of their opinions or was uninterested in what the Corinthians had to say. However, Paul weighed the relative value of their judgment in contrast to the highest authority- the Lord Himself. In this instance, it appears that some in Corinth were not interested in listening, learning, and establishing a dialog with Paul on spiritual matters; instead they were intent on subjecting him to their own inflated opinions.

Although it may not appear obvious at first glance, Paul’s example provides us with a tool we can use to evaluate ourselves in this regard: “We speak before God in Christ.” If our words and actions are tempered by the realization that everything we say and do takes place in God’s presence, we can have confidence in responding to those whose words and actions are guided by other motives.

As mentioned earlier, this approach is summarized by the Latin term Coram Deo, a phrase that means “in the presence of God.” For Paul, this represented a double-edged responsibility. First, it involved edifying (or “building up”) the members of the Corinthian church. However, it also involved the need to communicate a number of difficult truths.

So just as a builder might renovate a home, Paul sought to dismantle the old, ungodly attitudes that existed within the church and build a new congregational mindset, one that honored God. To accomplish this, Paul had to correct the mistaken notion that he was a defendant and the Corinthians were his judges. This was not a trial and Paul was not seeking to exonerate himself. Instead, he was there to help them if they were willing- and that meant establishing a proper understanding of their relationship with him.

“Did I take advantage of you by any of those whom I sent to you? I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?” (2 Corinthians 12:17-18).

Just as a defense attorney might defend his or her client before a witness, Paul the Apostle asked several questions that were designed to reveal the truth about his financial relationship (or lack thereof) with the members of the Corinthian church. To some, Paul’s refusal to accept the Corinthians’ financial support was nothing more than veiled attempt to collect payment from them through some other means. To refute that charge, Paul called upon Titus as his primary witness in the passage quoted above.

From the context of this passage, it appears that Paul asked Titus to visit Corinth at some point. As part of that visit, Paul asked if there was anything in Titus’ character, demeanor, or conduct that reflected poorly upon Paul. As Paul’s associate, did Titus provide any indication that he had been less than ethical in some way? Did Titus ask for money. behave inappropriately, or otherwise try to take advantage of them? The obvious answer to those rhetorical questions was “no.”

Its often been said that a person can be known by the company he or she keeps and Titus’ ethical conduct mirrored Paul’s own behavior. Paul drove that point home by asking, “Didn’t we have the same motives and do things the same way?” (GW). The obvious answer to that rhetorical question was “yes.” If Titus acted honorably in his visit with the church at Corinth, then Paul surely did as well.

But that was not all. You see, Paul also referred to an unnamed brother who accompanied Titus. As a fellow Christian, that person could be certainly be trusted to provide independent confirmation of their good conduct. Thus Paul offered two lines of defense to support the integrity of his actions. While this may have been insufficient to silence Paul’s detractors at Corinth, it may have been enough to convince those who were more open-minded regarding their accusations against him.

Unfortunately, what was true Paul’s day remains true today as well. Those who defame others in pursuit of an agenda other than truth may never be convinced despite the quality of the evidence that demonstrates otherwise. Nevertheless, that should not dissuade us from defending our conduct if we have acted in an appropriate and ethical manner.

“But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning!” (2 Corinthians 12:16).

Since Paul the Apostle’s decision to forego financial support from the Corinthians made it impossible for his opponents to claim that he was seeking to enrich himself at their expense, it appears they turned to a similar (but equally unsupportable) charge. Paul alludes to that charge in 2 Corinthians 12:16 and we can use it to help identify the probable accusation against him.

It seems the charge against Paul amounted to a reverse form of money laundering. “Money laundering” is a term that describes the process of disguising a source of income in order to give it the appearance of legitimacy. For instance, a criminal might attempt to funnel the profits from an illegal enterprise through a legitimate business organization in order to make those profits appear legal. Thus, the “dirty” money generated by a criminal activity is “laundered” to make it look clean.

Admittedly, that’s a lot to infer from this verse so lets consider this portion of Scripture in greater detail. First, we should remember that Paul was heavily involved in organizing a project to collect funds for the Christian community in Jerusalem (1 Corinthians 16:1-3). Although Paul worked to ensure financial transparency with regard to that offering (2 Corinthians 8:16-21), there was always the possibility that some might question where that money might ultimately go.

For those who were intent on discrediting Paul, this offered an opportunity to speculate upon any number of theories that ended with Paul diverting a portion of those funds for his own personal use- all while he was allegedly ministering to the Corinthians at no charge. One Biblical paraphrase of 2 Corinthians 12:16 illustrates this idea more fully: “Some of you are saying, ‘It’s true that his visits didn’t seem to cost us anything, but he is a sneaky fellow, that Paul, and he fooled us. As sure as anything he must have made money from us some way'” (TLB).

In their opinion, Paul must have reversed the money laundering process by siphoning funds from a “clean” source (the collection for the saints in Jerusalem) and turning it into something unethical. Others might simply call it theft. But much like a martial art form that turns an opponents’ force against him, Paul dealt with such criticisms in a forthright manner here in 2 Corinthians 12:16 and turned them back against his accususers. We’ll see Paul go on to call two witnesses to his defense next.

“Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved” (2 Corinthians 12:14-15).

There is a difference of opinion among Biblical scholars regarding Paul the Apostle’s statement in 2 Corinthians 12:14: “…I am ready to visit you for the third time” (NIV), While there are a few possible ways to interpret this message, we can turn to the Scriptural accounts of Paul’s Corinthian ministry to help make an educated guess.

Paul’s initial visit to Corinth is recorded in the New Testament book of Acts and took place during his second missionary journey (see Acts 18:1-8). Many believe that his second visit to Corinth was referenced earlier in 2 Corinthians 2:1. That portion of Scripture reveals Paul’s distress over a “painful visit” he made to address the inappropriate and ungodly behavior of some within the church. Now it appears that Paul was preparing to visit the Corinthians once again- but as we’ll soon see, he was greatly concerned over what he might discover upon his arrival.

Nevertheless, one thing that was common to each of Paul’s Corinthian visits was this: “I will not be burdensome to you.” Unlike other spiritual leaders who sought to subjugate the members of the Corinthian church, consume their wealth, seize their property, and abolish their freedom (2 Corinthians 11:19-21), Paul was concerned for the Corinthians’ personal welfare and not for what they could offer him.

For Paul, this concern was analogous to the relationship that exists between a loving parent and his or her child. Just as loving parents willingly make sacrifices on behalf of their children, Paul the Apostle willingly sacrificed his right to financial support from the Corinthians because it was in their best interest for him to do so. And just as a child may grieve a mother and father by failing to appreciate an act of parental self-denial, Paul felt that same kind of emotional heartache in his relationship with the church at Corinth: “I am glad to give you myself and all I have for your spiritual good, even though it seems that the more I love you, the less you love me” (TLB).

“For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!” (2 Corinthians 12:13).

Its interesting to consider how God used the individual personalities, cultural backgrounds, and writing styles of the various Biblical authors to communicate His Word. While God is personally responsible for every single Biblical word (2 Timothy 3:16-17), the Scriptures also display the human qualities of their authors in the nuances of their work.

2 Corinthians 12:13 provides us with a good example of this concept in action. You see, Paul the Apostle responded to his critics with a healthy dose of irony in communicating a God-inspired message to the members of the Corinthian church. We could paraphrase that message in the following manner: “Do you actually believe that my decision to decline your financial support somehow made you inferior to other congregations? If that’s the case, then please forgive me for not taking money from you.”

One source suspects that Paul was responding to an agenda that was at work among some within the Corinthian church…

“The well-to-do in the Corinthian church want an apostle they can be proud of—one who conforms to their high-society expectations for a professional moral teacher. Thus they want Paul to stop working and to accept support from them, to become their client or dependent (see 1Co_9:1-27). Paul avoids playing into the hands of the well-to-do faction of the church… by accepting support from others instead; here he replies in irony: ‘Forgive me!'” ₍₁₎

In any event, Paul’s decision to forego the Corinthians’ financial support offered several benefits. First, it helped diminish the financial burden upon the members of the congregation. While that decision held little consequence for the wealthier members of the church, it surely had a beneficial impact upon those with limited financial resources

It also served to neutralize the criticisms of those who suspected that Paul may have been seeking to enrich himself. Finally, this decision provided Paul with greater flexibility in ministering God’s Word. Since Paul was not dependant upon support from the Corinthians, he had greater freedom to speak the truth without fear of reprisal from those who might be inclined to withdraw their financial assistance in response to an uncomfortable message.

So by removing the potential for the Corinthians to deprive him of their support, Paul also removed any limitations (perceived or otherwise) he may have felt in ministering to them. Given the number of serious issues that Paul has addressed throughout the Corinthian epistles, this choice was probably something that was absolutely necessary.

_{(1) Craig S. Keener, The IVP Bible Background Commentary: New Testament © 1988 Craig S. Keener [2Co_12:13]}

“Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds” (2 Corinthians 12:12).

Much like the apostles who accompanied Jesus during His earthly ministry, the Apostle Paul verified his calling through the miraculous works God performed through him. Some of those works included the act of laying his hands upon the sick and their subsequent recovery (Acts 28:8, compare with Luke 9:1-6) and raising the dead (Acts 20:7-12 compare with Matthew 10:1-8). It was highly unlikely that the false apostles in Corinth could point to similar validations.

While these false teachers may have claimed to possess a similar degree of apostolic authority, Paul supplied the Corinthian church with hard evidence:“…an exhaustive demonstration of the power God gives to a genuine messenger of his in the miracles, signs and works of spiritual power that you saw with your own eyes” (Phillips).

One source provides us with a definition of the “signs and wonders and powerful deeds” (NET) referenced within this passage…

“The words signs and wonders and mighty deeds do not describe three different types of miracles, but rather miracles viewed in three different aspects. Signs were miracles that conveyed a definite meaning to human intelligence. Wonders, on the other hand, were so remarkable that they stirred up human emotions. Mighty deeds were performances that were obviously of superhuman power.” ₍₁₎

Yet even though God worked unusual miracles through Paul the Apostle (see Acts 19:11-12), he did not employ them as promotional tools. Nor were they designed to provide a spectacle for the entertainment of an audience. Instead, these “signs and wonders and mighty deeds” served to authenticate Paul’s apostolic authority and confirm the message of salvation through Christ he proclaimed.

So just as a signpost identifies (or points the way to) a destination, these miraculous signs were not the object of Paul’s work. However, they helped lay the groundwork for another of Paul’s objectives for the Corinthian church: spiritual growth and maturity (2 Corinthians 7:1). Thus, a person who found healing and salvation as a result of God’s ministry through Paul would reap the benefit in this world and the world to come.

Finally, we should remember that Jesus expressed His displeasure with those who refused to accept Him in the absence of such miraculous works when He said, “Unless you people see signs and wonders, you will by no means believe” (John 4:48). Because of this, we can say that these signs, wonders, and miraculous works did not represent the foundation of Paul’s ministry but served as a validating component of his ministry.

_{(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 12:12)}

“I have become a fool in boasting; you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing” (2 Corinthians 12:11).

“‘Now,’ he says, ‘my folly is over. That I should have indulged in it is your fault, not mine.'” ₍₁₎

William Shakespeare’s play As You Like It contains one of the best known lines in all his literary works: “All the world’s a stage, And all the men and women merely players; They have their exits and their entrances, And one man in his time plays many parts.” ₍₂₎ Much like the character who spoke these famous lines, the Apostle Paul has also played a part before the Corinthian “audience” over the previous twenty-eight verses of this epistle.

Paul’s role was to play the fool, boasting of his ministry credentials in an effort to counter the influence of the false apostles who had infiltrated the Corinthian fellowship. But 2 Corinthians 12:11 marks the end of that performance. Its clear that Paul was uncomfortable in this role; in fact, he never would have engaged in such a performance if the members of the Corinthian church had not compelled him to do so.

If it were not for the inaction of the Corinthians in defending him, Paul could have spent a larger portion of this letter encouraging the congregation and working to edify them. Instead, he was forced to open himself to a charge of self-promotion in boasting of his credentials- and all because the members of the Corinthian church refused to acknowledge Paul’s apostolic authority despite the evidence he will go on to provide in the following verse.

But just as an actor may return to the stage to offer a fitting conclusion to a dramatic work, Paul will offer a coda to his performance of “The Fool’s Speech” here in 2 Corinthians 11:28: “…I am not at all inferior to these ‘super apostles,’ even though I am nothing at all” (NLT). This sentiment would later be echoed by Martin Luther who is widely quoted as saying, ‘God creates out of nothing. Therefore until man is nothing, God can make nothing out of him.”

This doesn’t mean that Paul was lacking in human value but it does imply his recognition of a larger truth, one that he shared with the members of the Philippian church: “…it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

(1) Meyer, Frederick Brotherton. “Commentary on 2 Corinthians 12:4”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/fbm/2-corinthians-12.html. 1914.

(2) William Shakespeare, As You Like It, Act II Scene VII

“Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong” (2 Corinthians 12:10).

Like most people, John ₍₁₎ was a combination of strengths and weaknesses. As a spiritual leader, John was particularly gifted in those areas of ministry that required empathy, compassion, and understanding. He offered sound Biblical counsel and cared deeply about others on an emotional level. If there was a family emergency, hospital admittance, or troublesome medical diagnosis, John immediately responded to the call to offer spiritual and emotional support without hesitation.

Nevertheless, John’s ministry responsibilities often required him to spend much of his time in areas that did not make use of those strengths. John recognized his limitations in those areas and as his ministry failed to progress in the manner he hoped, he sometimes questioned why God called him to a work that often did not make use of his attributes.

Much like this fictitious spiritual leader, there may be some who toil away at a ministry responsibility or secular job that seems ill-suited to their abilities. While it is difficult to be tasked with the responsibility to perform a duty for which we feel unprepared, 2 Corinthians 2:10 provides us with some important encouragement.

You see, God may sometimes place us in an arena where we possess little natural talent in order to demonstrate His capabilities, build our faith, or teach us something important about ourselves. One commentator summarizes this idea in a manner that is well worth our consideration…

“Our world prizes strength—the physical strength of athletes, the financial strength of companies, the political strength of office-holders, and the military strength of armies. But Paul put a new twist on the notion of strength: weakness can make a person strong (2 Cor. 12:7–10).

Most of us would have no problem with God using our natural areas of strength, such as speaking, organizing, managing, or selling. But suppose He chose instead to use us in areas where we are weak? Moses claimed to be a poor speaker (Ex. 4:10), yet God used him as His spokesman on Israel’s behalf. Peter tended to be impulsive and even hot-headed, yet God used him as one of the chief architects of the early church. Weakness has a way of making us rely on God far more than our strengths do.” ₍₂₎

(1) John is a fictitious person based on the author’s experience.

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1511). Nashville: T. Nelson Publishers.

“Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:8-9)

Paul the Apostle’s experience in pleading for the Lord to remove this “thorn in the flesh” brings to mind Jesus’ experience in the Garden of Gethsemane just prior to His crucifixion…

“And now they came to an olive grove called the Garden of Gethsemane, and (Jesus) instructed his disciples, ‘Sit here, while I go and pray’ …Then he returned to the three disciples and found them asleep. ‘Simon!’ he said. ‘Asleep? Couldn’t you watch with me even one hour? Watch with me and pray lest the Tempter overpower you. For though the spirit is willing enough, the body is weak.’ And he went away again and prayed, repeating his pleadings” (Mark 14:32, 37-39, TLB).

We should note that Jesus “…went away again and prayed, repeating his pleadings” within this portion of Scripture. This represents an important consideration for anyone who seeks to determine if it is appropriate to pray repeatedly regarding a need or approach God once in prayer and leave that request with Him. In light of Jesus’ experience in Gethsemane (and Paul’s experience as recorded here in 2 Corinthians 12:8), it seems appropriate to bring our needs to God for as long as they exist or until such time as we receive an answer from Him.

Finally, one scholar offers a wide-ranging and thought provoking analysis of this passage…

“This was not lack of trust, but shows that we can pray about whatever concerns us as often as we feel the need. This recurrent, painful problem taught Paul a great spiritual lesson (cf. 2Co_12:9). I must say here that this account sheds light on the over-emphasis in our day on faith healing being conditioned on the amount of faith of the person needing healing. Obviously Paul had tremendous faith. Also, the unfortunate teaching that God wants every believer healed and delivered from every problem is addressed in this passage.

The requests of both Jesus and Paul were not answered in the way they wanted. God uses problems and sickness in our lives for His purposes (cf. Rom_8:17; 2Co_1:5; 2Co_1:7; Php_3:10; 1Pe_4:12-17). Our needs are God’s opportunity to reveal Himself and His will to us!” ₍₁₎

(1) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [12:7] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_12.html

“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” (2 Corinthians 12:7 ESV).

Many automobiles and motorcycles feature a tachometer as part of their instrument package. A tachometer is a type of gauge that monitors engine revolutions per minute (or “RPM”). Many tachometers feature a “redline” that identifies the safe RPM limit for each engine.

This is useful information for a motor vehicle operator, for an engine that consistently operates above its redline is one that is in danger of failure. Because of this, a driver is advised to stay below that mark in order to maintain a safe operating range.

In one respect, Paul the Apostle was given a similar redline in the form of this “thorn in the flesh” here in 2 Corinthians 12:7. When we consider the extent of Paul’s work, it becomes easier to understand why God allowed this issue to enter his life. You see, it is difficult to underestimate the extent of Paul’s impact upon human history. God worked to shape innumerable lives throughout Paul’s first-century ministry and that work continues today through the inspired Biblical letters that bear his name.

However, the extraordinary nature of the revelations Paul received from God could have easily pushed him past his “redline” to a place where he might have acquired an inflated opinion of himself. Therefore, this thorn in the flesh (whatever it was) served to neutralize any tendency towards pride, arrogance, or conceit and helped ensure that Paul maintained a sense of humility.

While we don’t know the exact nature of Paul’s condition, we do know it’s origin: it was “…a messenger from Satan to torment me and keep me from becoming proud” (NLT). So much like Job’s experience in the Old Testament, it appears that Satan (or one of his demonic representatives) was permitted to harass Paul with this painful affliction.

Like the relentless pounding of the sea upon the rocks, this thorn in the flesh buffeted Paul and humbled him. Thus this “messenger” kept Paul from exalting himself as a result of these extraordinary visions and revelations. Paul’s example also serves as an important caution for anyone who may be tempted to seek God for similar visions or revelations today. As one source observes in commenting on Paul’s experience, “The chastisement from hell follows soon upon the revelation from heaven.” ₍₁₎

(1) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Corinthians 12:4”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/jfb/2-corinthians-12.html. 1871-8.

“And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure” (2 Corinthians 12:7).

What was the “thorn in the flesh” that Paul the Apostle mentioned here? Many commentators believe this phrase refers to some sort of physical affliction. For instance, Paul may have contracted a disease like malaria or perhaps he may have suffered from epilepsy, chronic pain, or some other type of debilitating condition.

However, it is widely believed that Paul suffered from some kind of eye disease. In fact, some feel Paul’s condition was so severe that he may have been legally blind. For instance, consider the following portion of Paul’s letter to the Galatians: “If you could have done so, you would have torn out your eyes and given them to me” (Galatians 4:15). He later added this handwritten note to the end of that letter: “See what large letters I use as I write to you with my own hand” (Galatians 6:11).

Another clue to suggest that Paul’s “thorn in the flesh” referred to a physical condition is found in the New Testament book of Acts. In portions of that book, the author uses terms like “we” and “us” to describe Paul’s missionary journeys, thus indicating his personal involvement in the events that occurred. Why is that significant? Well, the book of Acts was authored by Luke, a man who is identified as a physician in Colossians 4:14. If Paul’s thorn in the flesh was related to a physical ailment that required medical attention, that may help explain why Luke was there.

In any event, this thorn in the flesh was not like the annoying little protrusions that we might encounter on the stem of a flowering plant. In reality, the word translated “thorn” refers to a pointed object that might be suitable for use as a tent stake. ₍₁₎ When used in a figurative manner, one source reports that this word refers to “something which frustrates and causes trouble in the lives of those afflicted.” ₍₂₎

Finally, another commentary explains why the exact nature of this “thorn” remains unknown and why God may allow similar thorns to enter our lives today: “…’The precise nature of it has been concealed perhaps that all afflicted ones may be encouraged and helped by Paul’s unnamed yet painful experience.’ Our trials may be very different from Paul’s, but they should produce the same exercise and fruits.” ₍₃₎

(1) G4647 skolops Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4647

(2) David Guzik, 2 Corinthians 12 – The Strength of Grace in Weakness © Copyright – Enduring Word https://enduringword.com/bible-commentary/2-corinthians-12/

(3) William Moorehead, quoted in William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 12:7)

“Of such a one I will boast; yet of myself I will not boast, except in my infirmities. For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me” (2 Corinthians 12:5-6).

Paul the Apostle faced a dilemma in his effort to be heard as an apostle of Christ within the Corinthian church. For instance, Paul could have spoken at length regarding the visions and revelations he received from God. While that would help to validate his authority, the issue was how to communicate that information in a way that didn’t exalt him.

Paul’s solution was to deflect attention away from himself by referring to these visions and revelations in the third person. That served to acknowledge the reality of those experiences but distanced Paul from the kind of personal association that might glorify him in the eyes of others.

However when it came to the subject of his infirmities, Paul’s approach was quite different: “…I will not boast about myself, except about my weaknesses” (NIV). By emphasizing his frailties, deficiencies, and human limitations, Paul again turned the focus away from himself and placed it upon the God who enabled him to succeed despite his weaknesses. In fact, this topic will serve as Paul’s primary theme over the next few verses of this letter.

So Paul’s report of these visionary experiences placed him on an equal footing with the false apostles in Corinth who were surely boasting of similar “revelations from God.” But unlike those who sought to capitalize upon their alleged experiences, Paul did not want his life and ministry to be measured by such things. Instead, he preferred to be evaluated by his words and actions.

You see, a “spiritual revelation” may be nothing more than the product of a fertile imagination. In a similar manner, a “vision from God” may not originate with the God of the Scriptures. This is one reason why the New Testament book of 1 John tells us, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

This may explain why Paul wanted others to evaluate him on the basis of what he said and did, for such things can be tested and authenticated for their fidelity to Jesus’ teachings.

“And I know such a man—whether in the body or out of the body I do not know, God knows—how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter” (2 Corinthians 12:3-4).

Luke 23:39-43 provides us with the account of an exchange that took place between Jesus and a thief who was crucified alongside Him, one that directly relates to the passage quoted above…

“One of the criminals who hung there hurled insults at him: ‘Aren’t you the Christ? Save yourself and us!’ But the other criminal rebuked him. ‘Don’t you fear God,’ he said, ‘since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.’

Then he said, ‘Jesus, remember me when you come into your kingdom.’ Jesus answered him, ‘I tell you the truth, today you will be with me in paradise'” (NIV).

So this repentant thief and the Apostle Paul both entered a place that Jesus referred to as “paradise.” One source defines this word as found within the New Testament…

“In the NT, paradise is mentioned three times. In Luk_23:43 it refers to the abode of the righteous dead. In Rev_2:7 it refers to the restoration of Edenic paradise predicted in Isa_51:3 and Eze_36:35. The reference here in 2Co_12:4 is probably to be translated as parallel to the mention of the “third heaven” in 2Co_12:2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells.” ₍₁₎

While Paul was caught up to this place, he apparently heard things that were so beautiful, incredible, and astounding that it would have been a crime to attempt to express them in a human language. But what is it that makes heaven what it is? Well the primary answer to that question is that the Lord Himself will be there- and as Psalm 16:11 tells us, “In Your presence is fullness of joy; At Your right hand are pleasures forevermore.”

Since God reigns in Heaven, it also possesses the characteristics of His Kingdom- things like love, joy, peace and righteousness. In addition, there will be no more death or mourning or crying or pain in Heaven as we’re told in Revelation chapter 21. So while Paul may have been reluctant to talk about this experience, these were some of the things that surely helped sustain him during his many long years of ministry.

(1) NET Bible® notes [Luke 23:43] http://classic.net.bible.org/verse.php?book=Luke&chapter=23&verse=43&tab=commentaries Quotations designated (NET) are from the NET Bible® copyright ©1996-2016 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

“I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven” (2 Corinthians 12:2).

So who was this “man in Christ” mentioned in the verse quoted above? Well as we’ll see later in this chapter, that man was none other than Paul the Apostle. It appears that Paul’s reluctance to boast of these visions and revelations from God was so great that he insisted upon referring to himself in the third person. This served to minimize attention upon the one who received this revelation and maximize attention upon the One who was responsible for this encounter.

The time line given for this event was fourteen years prior to this letter to the Corinthian church. So the revelation that Paul is about to discuss likely took place around A.D. 42-44. Although the Bible is silent regarding that portion of Paul’s life, one scholar tells us about Paul’s likely whereabouts during that period: “This was probably during Paul’s unrecorded early ministry in Tarsus, just before Barnabas came to get him to help at Antioch (cf. Act_11:25-26).” ₍₁₎

The focus of this revelation was “heaven,” a word that possesses several different Biblical meanings. For instance, heaven can refer to the area within our atmosphere in the realm of anything that flies through the air. This word can also be used to refer to outer space, the expanse where the sun, the moon, and the stars reside. We can find an example of usage in Psalm 19:1 where we’re told, “The heavens declare the glory of God.”

Finally, the word “heaven” can used to identify the place where God dwells. an area that Paul referred to as the “third heaven” here in 2 Corinthians 12:2. This served to positively identify the location for this encounter and eliminate the potential for misunderstanding between the other two uses of this word.

Yet despite the impressive nature of what we are about to read, these verses represent the only Biblical record of this event. Since it had been well over a decade between the date of this revelation and the book of 2 Corinthians, there was plenty of time for Paul to position this experience as the centerpiece of his ministry if he desired. We’ll talk more about why Paul may have declined to do so in a later study but for now, we can say that Paul was serious about fulfilling a statement he made earlier in this letter: “What we proclaim is not ourselves, but Jesus Christ as Lord” (4:5).

(1) Dr. Bob Utley, Free Bible Commentary 2 Corinthians [12:1] Copyright ©2014 by Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_12.html

“It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord:” (2 Corinthians 12:1).

Paul the Apostle spent a large portion of 2 Corinthians chapter eleven boasting of his ministerial credentials. Although Paul was reluctant to boast of himself in this manner, he felt compelled to do so in an effort to counter the growing influence exerted by a group of false apostles who had gained influence over the members of the Corinthian church.

However, the final verses of that chapter also closed with a rather humiliating event from Paul’s ministry. It involved an incident where Paul was forced to hide in a basket to avoid detection by the local religious and governmental authorities. That enabled him to escape from his pursuers when he was lowered down by a rope through a window in the city wall.

The indignity of that experience serves as a backdrop to the subject that Paul will discuss here in the opening verses of chapter twelve: “visions and revelations of the Lord“. A “vision” refers to a type of apparition ₍₁₎ or supernatural appearance of a person or thing. ₍₂₎ A revelation refers to “an unveiling” or the disclosure of something that cannot be known unless God divulges it.

Its possible that the false teachers in Corinth boasted of such encounters, thus establishing the need for Paul to address that subject. In doing so, Paul effectively cut off all avenues of rhetorical escape for these counterfeit apostles. For instance, if these “leaders” sought to justify their authority on the basis of a superior lineage, then Paul could do the same. If they claimed to have suffered for Christ, then Paul was ready to remind the Corinthians that he had suffered as well- and to a far greater extent.

If they sought to appeal to “revelations from God” then Paul was ready to discus one of many such encounters with the Lord, some of which are documented within the pages of the New Testament. ₍₃₎ But unlike those who sought to draw attention to themselves in discussing such things, Paul will focus his attention upon the One who was responsible for these revelations. In part, this has led one commentator to offer an important observation…

“Paul’s refusal to ‘boast’ and ‘testify’ about his great ‘mountaintop’ experience in Paradise should be a good guideline for the multitude of religious ‘stars’ circulating Christendom today testifying of their ‘great spiritual experiences’ or ‘visions’ or ‘revelations.'” ₍₄₎

(1) G3701 optasia Strong’s Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3701

(2) See https://www.dictionary.com/browse/apparition

(3) See Acts 9:10-12, Acts 16:6-10, Acts 18:9-10, Acts 22:17-18, Galatians 1:11-12, Galatians 2:1-2, Ephesians 3:1-7

(4) Paul T. Butler, The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 404] Copyright © 1985 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

“The God and Father of the Lord Jesus, who is praised forever, knows I am not lying. In Damascus, the governor under King Aretas guarded the city of the Damascenes in order to arrest me, so I was let down in a basket through a window in the wall and escaped his hands” (2 Corinthians 11:31-33).

The incident mentioned in the final verses of 2 Corinthians chapter eleven is detailed for us in the New Testament book of Acts (see Acts 9:23-25). One source provides us with some background information regarding this portion of Scripture…

“Aretas IV (9 B.C.–A.D. 40), the father-in-law of Herod Antipas, was king of Nabatea, a kingdom whose capital was Petra. Nabatea included the city of Damascus before the city was incorporated into the Roman province of Syria. Aretas was able to appoint a governor over Damascus because the Emperor Caligula (A.D. 37–41) gave Aretas control over the city.” ₍₁₎

When we compare the account of this incident in Acts 9:23-25 with what we read here in 2 Corinthians 11:31-33, we find that Acts emphasizes the actions taken by the religious community while 2 Corinthians focuses upon the role played by the secular authorities. So just as the religious leadership of Jesus’ day secured the support of the Roman government to facilitate His crucifixion, it appears that the secular and religious authorities also cooperated in this attempt to capture Paul the Apostle.

Today, we might compare the indignity of this incident to a person who has been forced to hide in the trunk or boot of an automobile to evade detection. This experience must have been deeply humiliating for Paul; however, the opening verses of chapter twelve may explain why he chose to mention this event to the Corinthian church.

Finally, one commentator alerts us to the historical importance of 2 Corinthians 11:22-28 and reminds us of a few important events it doesn’t cover…

“The biography of the Apostle, as told by Luke, comes greatly short of this marvelous epitome. Of the facts alluded to only two -the stoning and one of the Roman scourgings- are mentioned in the book of the Acts; from which we gather that the book is, after all, but a fragmentary record, and that the splendid deeds of the disciples and apostles of that first age will be known only when the Lamb Himself recites them from His Book.

But even this enumeration omits all that the Apostle suffered after the writing of this Epistle, including, of course, the sufferings between his arrest and his appearance before Nero.” ₍₂₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1510). Nashville: T. Nelson Publishers.

(2) F. B. Meyer, B.A., Through the Bible Day by Day [2 Corinthians 11:22-33] https://biblehub.com/commentaries/ttb/2_corinthians/11.htm

“Not to mention other things, there is the daily pressure on me: my care for all the churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation? If boasting is necessary, I will boast about my weaknesses” (2 Corinthians 11:28-30).

Thus far in 2 Corinthians chapter eleven, Paul the Apostle has mentioned travel-related dangers, physical abuse, insufficient clothing, and the threats posed by thieves and others among his list of ministerial hardships. But now Paul will add an internal component to that list in verse twenty-eight: “As if these external trials weren’t enough, there is the daily stress I feel and anxiety I carry for all the churches under my care” (Voice).

So Paul was not only concerned about the issues facing the Corinthian church; he was equally concerned for the other churches he helped to establish. Some commentators believe Paul may have played a role in organizing over a dozen churches across two continents- and his interest in their well-being extended to a personal, individual level.

Yet unlike those who sought to generate praise and recognition for their efforts, Paul went on to shift the focus of discussion away from these challenges and hardships to the subject of his weaknesses. Although this is a topic that people often seek to avoid, we’ll find a good explanation for this change in the following chapter of this letter.

For now, we can say that these experiences served to identify Paul with Jesus who was prophetically described as “…a man of sorrows, and acquainted with grief” (Isaiah 53:3 RSV). While we may never experience the range of sufferings described for us in 2 Corinthians 11:22-28, we can also learn to rely on Christ to persevere through our weaknesses as we endure the sorrows, indignities, and struggles of daily life.

Finally, this portion of Scripture offers an opportunity to make a personal application. Despite his reluctance to boast, Paul was involved in several areas of ministry that enabled him to respond to the challenges presented by these false apostles in Corinth. This should prompt us to ask if we are similarly involved in an area of ministry that allows us to honor God for what He has accomplished (or is working to accomplish) through us.

If we cannot readily point to such a ministry, perhaps its time to inventory the skills, talents, abilities, and opportunities that God has entrusted to us and prayerfully seek to employ them in His service.

“On frequent journeys, I faced dangers from rivers, dangers from robbers, dangers from my own people, dangers from the Gentiles, dangers in the city, dangers in the open country, dangers on the sea, and dangers among false brothers; labor and hardship, many sleepless nights, hunger and thirst, often without food, cold, and lacking clothing” (2 Corinthians 11:26-27 HCSB).

In addition to the physical challenges posed by first-century travel, Paul the Apostle also had to be alert to the dangers posed by “…men who claim to be brothers in Christ but are not” (TLB). Unfortunately, it appears that Paul encountered so many people who fit that description that he was forced to include them among the other hazards he faced.

These pseudo-Christians were likely motivated by two factors, one spiritual and the other secular. Paul identified the first motivation in his letter to the Galatian church when he spoke of “…some false brothers (who) had infiltrated our ranks to spy on the freedom we have in Christ Jesus in order to enslave us” (Galatians 2:4 CSB). The second possibility involved those who posed as Christians in an effort to detect genuine believers and report them to the religious or political authorities.

Finally, there were labors, hardships, sleepless nights, hunger, thirst, and insufficient cold weather clothing for Paul to contend with. Perhaps the best cumulative illustration of these challenges might be found in the final chapter of Paul’s last Biblical letter to Timothy…

“The time of my death is near… Timothy, please come as soon as you can… When you come, be sure to bring the coat I left with Carpus at Troas… Alexander the coppersmith did me much harm… The first time I was brought before the judge, no one came with me. Everyone abandoned me. May it not be counted against them… Do your best to get here before winter…” (2 Timothy 4:6, 9, 13, 14, 16, 21 NLT).

The “coat” mentioned above was a cape-like garment that enabled its wearer to stay warm in the winter. In addition to his pressing need for a cold-weather cloak, Paul’s sense of urgency was probably driven by the challenges associated with winter travel during that time. Shipping lanes were generally closed between November and March and if Timothy delayed, he would not arrive until the following spring. Paul may have feared that he might not survive that long.

So while Paul may have felt foolish is compiling this lengthy list of hardships, a person who could endure these kinds of adversities was certainly not a weakling. That would surely give anyone felt that way about Paul a good reason to rethink his or her position.

“Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea” (2 Corinthians 11:25 ESV).

A person facing a maritime emergency in the 21st century can often benefit from the use of modern-day telecommunication and rescue technologies. However, the Apostle Paul held no such advantages during his seafaring journeys. Instead, Paul traveled in hand-built wooden ships that were pushed along by the wind or driven by human oarsmen.

If these ships were caught in a storm and subsequently scuttled, there were no life jackets or other emergency lifesaving equipment available for use by the passengers or crew. The only means of surviving a shipwreck usually involved finding a piece of wreckage that would enable one to float in the water while he or she waited for a passing ship.

Incredibly, the only Biblical record of a shipwreck involving the Apostle Paul occurred after he had written this letter to the Corinthians (see Acts 27). This means that Paul was shipwrecked at least four different times. One of those wrecks was so severe that he spent a day and a night in the open sea. Even the most unspiritual observer might have to admit that the chances of surviving multiple shipwrecks without the aid of divine intervention were very poor.

“in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness—” (2 Corinthians 11:26-27).

Paul then went on to list eight imperilments he faced, the first of which involved his land journeys. In some respects, land travel in the first century was just as dangerous as sea travel. For instance, one had to be alert to the threat of thieves along the way. In addition, travelers were sometimes forced to cross fast moving waterways during their journeys. A traveler who was swept away in this manner could easily drown or be dashed against a rock.

If a traveler successfully navigated these hazards, there were further threats from the Gentile population (who might hold little respect for a Hebrew traveler) and the Jewish community (who might hold little respect for a Christian traveler). Unpopulated wilderness areas also posed a threat from wild animals as well. There was always the possibility that Paul might end his final day of life on the dinner menu of a hungry animal during one of his journeys.

“Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep” (2 Corinthians 11:25).

Unlike the “forty stripes minus one” that Paul the Apostle received at the hands of the religious leaders, this reference to being “beaten with rods” identifies a form of punishment that was typically associated with the Roman government. Acts 16:22-23 records one occasion where Paul was subjected to this kind of beating but the other two incidents remain undocumented. Taken together, this means that Paul was repeatedly subjected to multiple forms of physical punishment from the secular and religious authorities of his day.

If that was not enough, one source comments on the illegal nature of these Roman governmental actions:: “…the Romans inflicted their punishment on Paul by beating him with rods, though they did so illegally since he was a Roman citizen (Act_16:37). The acclaimed Roman peace was not much protection for Paul either. Roman law and order in Lystra did little to stop the mob that stoned Paul and left him for dead…” ₍₁₎

This reference to the incident that occurred in the town of Lystra certainly refers to the same event that Paul speaks of here in 2 Corinthians 11:25 when he says, “…once I was stoned.” That incident is recorded in Acts 14:19 where we’re told, “Some Jewish leaders from Antioch and Iconium came and turned the crowds against Paul. They hit him with stones and dragged him out of the city, thinking he was dead” (CEV).

So in addition to being subjected to various forms of torturous punishment from the secular and religious authorities, Paul also faced a riotous mob that assailed him with rocks in an attempt to kill him. As we consider the extent of Paul’s sufferings for the gospel, one commentator encourages us to focus upon what he sought to accomplish in relating these accounts…

“…Paul describes his ministry in terms that could not possibly be equaled by the false apostles. Yet he does not boast about his own knowledge or speaking skills or other abilities, but about how much he has suffered for the sake of Christ. Here Paul’s boasting is ironic—he ‘boasts’ of things normally considered shameful, signs of weakness and defeat. Thus, his boasts are an imitation or parody of the boasting of his opponents, who praised themselves to the Corinthians in extravagant speeches.” ₍₂₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [11:25-26] ® 1983 John F. Walvoord and Roy B. Zuck

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2065). Orlando, FL: Reformation Trust.

“Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they servants of Christ? I’m talking like a madman–I’m a better one: with far more labors, many more imprisonments, far worse beatings, near death many times” (2 Corinthians 11:22-23 HCSB).

In his previous Biblical letter to the Corinthian church, Paul the Apostle wrote, “…by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me” (1 Corinthians 15:9-10 ESV). But while Paul worked harder than anyone in helping to build the first-century church, one thing left unsaid were the sufferings he endured during that process.

In fact, the true extent of Paul’s sufferings may have remained unknown if it were not for the need to counter the boasting of the false apostles at Corinth. One aspect of those sufferings included “many more imprisonments” than those false teachers ever endured.

For instance, the New Testament book of Acts tells us that Paul was imprisoned on at least three separate occasions (Acts 16:16-24, 23:35–24:23-27 and 28:16), However, two of those incarcerations took place after he wrote this letter to the Corinthians. Therefore, Paul must have experienced additional imprisonments beyond those that are recorded for us within the pages of the Scriptures.

We’re also told that Paul was subjected to “stripes above measure” (KJV). If we were to express this idea in a contemporary sense, we might say that Paul had been wounded by physical beatings so often that he lost count. He then went on to add, “Five times I received 39 lashes from Jews” (2 Corinthians 11:24 HCSB). This describes a flogging that was typically administered with a whip comprised of a wooden handle with multiple strips of leather.

The Old Testament book of Deuteronomy established forty lashes as the maximum number of strikes that were permissible under this form of corporal punishment (see Deuteronomy 25:1–3). However, this number was customarily reduced by one to avoid the possibility of exceeding the legal limit. So at the time of this letter to the Corinthian church, Paul had been lashed with a whip no less than 195 times. If the false teachers at Corinth could match that level of physical punishment in their service to Christ, they were free to make their claim.

“Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often” (2 Corinthians 11:22-23).

A portion of the Old Testament book of Proverbs tells us, “There is no good way to answer fools when they say something stupid. If you answer them, then you, too, will look like a fool. If you don’t answer them, they will think they are smart” (Proverbs 26:4-5 ERV). This illustrates the challenge Paul the Apostle faced in addressing the boasts made by the false apostles within the Corinthian church.

But instead of offering his own list of credentials in response, Paul replied with a list of negative experiences that others might ordinarily wish to forget. In doing so, Paul presented a dramatic contrast to the self-reverential “qualifications” offered by the pseudo-apostles at Corinth. One commentary explains the idea behind this approach…

“You will remember that the question had been raised in the church at Corinth as to whether Paul was a true apostle. What credentials could he show that he had received a divine call? How could he prove to anyone’s satisfaction that he was equal to the twelve apostles, for instance? He is ready with his answer, but perhaps it is not exactly what we would expect.

He does not bring forth a diploma to show he had graduated from some seminary. Neither does he bring an official letter, signed by the brethren in Jerusalem, stating that they had ordained him to the work. He does not present his personal accomplishments or skills. Rather, he brings before us a moving record of sufferings he had endured in the work of the gospel.” ₍₁₎

He began by saying, “They brag that they are Hebrews, do they? Well, so am I. And they say that they are Israelites, God’s chosen people? So am I. And they are descendants of Abraham? Well, I am too” (TLB). The first group referred to those who possessed the ability to speak and read the Hebrew language. The second group encompassed those who hailed from the nation of Israel while the “descendants of Abraham” identified those who traced their physical lineage back to Abraham as their ancient ancestor.

So these false teachers had no advantage over Paul when it came to these baseline credentials. But as we’ll see, Paul’s list of “qualifications” will begin to deviate quite sharply from those presented by these false apostles.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers [11:21]

“Since it’s common for people to brag, I’ll do it too. You’re wise, so you’ll gladly put up with fools. When someone makes you slaves, consumes your wealth, seizes your property, orders you around, or slaps your faces, you put up with it. I’m ashamed to admit it, but Timothy and I don’t have the strength to do those things to you. Whatever other people dare to brag about, I, like a fool, can also brag about” (2 Corinthians 11:18-21 GW)

As uncomfortable as it may be to consider it, it appears that there some among the false apostles in Corinth who were physically abusive towards the members of the church: “When someone… slaps your faces, you put up with it.”

In a manner reminiscent of the high priest who once ordered Paul the Apostle to be struck on the mouth for making an allegedly inappropriate comment, its possible that such behavior carried over to the first century church as well. Perhaps this is why “striking” is found among the list of disqualifications for pastoral leaders in the New Testament epistle of Titus (1:7)

With the possible exception of a cultic organization, a spiritual leader who slapped the face of a congregant would likely face a civil lawsuit in many countries throughout the world today. This may explain why we do not see many examples of such behavior today. However, this type of mindset might lead to other forms of humiliation and are therefore inappropriate for God-honoring leaders.

So having completed this list of identifying qualities, the Apostle Paul continued to wield the literary tool of sarcasm to help focus his readers’ attention: “To our shame I say that we were too weak for that!” In other words, Paul (and those who served with him) were too “weak” to bully the Corinthians and treat them in such a tyrannical manner. One commentator summarizes this idea with the following observation…

“If arrogance, greed, deceit, tyranny, oppression and the robbery of Christians of their wealth are marks of true Christian oversight, Paul was willing to admit that in those categories he had indeed fallen somewhat behind the super-apostles who were plundering the church of God at Corinth. This is sarcastic irony.” ₍₁₎  

Finally, the overall characteristics given to us here in 2 Corinthians 11:18-21 are consistent with various forms of abusive leadership. A church or religious institution marked by these qualities is not one that adheres to a Biblical leadership model- and we should not be so foolish as to continue in a spiritual organization that is distinguished by these features.

(1) Coffman, James Burton. “Commentary on 2 Corinthians 11:21”. “Coffman Commentaries on the Old and New Testament“. https://www.studylight.org/commentaries/bcc/2-corinthians-11.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“And since others boast about their human achievements, I will, too. After all, you think you are so wise, but you enjoy putting up with fools! You put up with it when someone enslaves you, takes everything you have, takes advantage of you, takes control of everything, and slaps you in the face. I’m ashamed to say that we’ve been too ‘weak’ to do that! But whatever they dare to boast about—I’m talking like a fool again—I dare to boast about it, too” (2 Corinthians 11:18-21 NLT).

In admonishing the members of the Corinthian church for putting up with the foolishness promoted by the false teachers of their day, Paul the Apostle provides us with a valuable list of characteristics we can use to identify those who act in a similar manner. The next item featured in the passage quoted above is this: “…you bear it if someone… takes advantage of you” (ESV).

When we think of someone who “takes advantage” of another person, we often think of someone who exploits those who are lacking in knowledge or experience. But notice that Paul was not warning the Corinthians that these false apostles were taking advantage of them. Instead, he reprimanded the Corinthians for allowing them to do so.

So why would the members of the Corinthian fellowship put up with those who sought to take advantage of them? Well, perhaps these spiritual hucksters were peddling a watered down spiritual message that served to appease the members of the church. For some, the opportunity to hear a “feel-good” sermon with no accompanying exhortation to align their thinking and behavior with God’s will may have been worth the price.

Another possibility is that these false apostles promoted themselves as the exclusive channels of God’s revelation. That would serve to exploit the Corinthians by compelling them to rely solely upon these “apostles” for guidance and direction from God. This approach continues to be reflected today in the teachings of those who claim that their teaching and study materials are required for anyone who wishes to obtain true spiritual enlightenment.

Unfortunately, this situation has not changed very much in the twenty centuries since this letter to the Corinthians was originally written. Therefore, its important to be alert to those who might seek to take financial, emotional, or spiritual advantage of their followers today. One effective means of identifying such individuals involves watching for demonstrations of arrogance (NET), dominance (HCSB), or presumption (AMP) in their messages. A leader who exalts him or herself in such a manner is someone who is surely inviting God’s discipline.

“Since many boast according to the flesh, I too will boast. For you gladly bear with fools, being wise yourselves! For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. To my shame, I must say, we were too weak for that! But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that” (2 Corinthians 11:18-21 ESV).

As we continue our look at the characteristics exhibited by the false apostles in first-century Corinth, we now come to a graphically descriptive phrase: “…you bear it if someone… devours you.” One dictionary provides us with three negative definitions of the word “devour”…

• to eat up greedily or ravenously
• to use up or destroy as if by eating
• to prey upon ₍₁₎

When used in this context, the concept of “devouring something” involves an object that is (or has been) subsumed into something else. In other words, an entity that has been devoured is no longer separate and distinct; it has now become an indistinguishable part of something else.

If we were to apply this idea in a spiritual sense, we might say that the false teachers in Corinth sought to enforce a policy of strict uniformity among the members of the church. However, that approach effectively served to eliminate any sense of diversity or individuality within the congregation. This was something that placed these teachers in direct opposition to Paul the Apostle’s message from 1 Corinthians 11:27: “Now you are the body of Christ, and individual members of it” (CSB, see 1 Corinthians 12:12-27).

This reminds us that conformity to the image of Christ does not necessarily imply uniformity among the members of God’s family. For instance, we should recognize that there may be a wide variety of personal, cultural, and emotional differences among Jesus’ followers. These other members of God’s family may not think, act, or communicate in a manner that is similar to our own. Some may be more or less mature and others may not hold similar attitudes or opinions.

This may explain why the New Testament book of Romans reminds us to, “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV). This does not mean that we will always get along well with one another (see Acts 15:36-41) but it does mean that we should reject the kind of enforced spiritual uniformity that underlies this passage.

(1) https://www.merriam-webster.com/dictionary/devour

“Since many are boasting according to human standards, I too will boast. For since you are so wise, you put up with fools gladly. For you put up with it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly toward you, if someone strikes you in the face (To my disgrace I must say that we were too weak for that!) But whatever anyone else dares to boast about (I am speaking foolishly), I also dare to boast about the same thing” (2 Corinthians 11:18-21 NET).

The members of the Corinthian church had foolishly chosen to accept the spiritual tyranny of “leaders” who sought to manipulate and exploit them while simultaneously rejecting Paul the Apostle’s attempt to communicate the Word of God in meekness and humility.

Paul’s experience with the Corinthians should alert us to an ever-present reality: if we do not seek to establish genuine spiritual truth today, others will surely attempt to substitute something else tomorrow. If those “others” embody the same characteristics displayed by the false spiritual teachers mentioned here in 2 Corinthians chapter eleven, we may face a similar issue.

In light of this, it may be helpful to examine the distinguishing features exhibited by these false teachers that are embedded within this passage. The first is this: “…you put up with it if someone makes slaves of you” (NET). This illustrates the need to exercise caution with those who insist that we must follow a rigid set of religious rules and regulations in order to receive spiritual approval.

Unlike the false apostles in Corinth, Paul did not wish to enslave the Corinthians to a list of spiritual “do’s and don’ts.” However, he did want them to observe an important principle: “When you eat or drink or do anything else, always do it to honor God” (1 Corinthians 10:31 CEV). Paul also addressed this issue in the New Testament book of Colossians…

“…Why do you submit to regulations: ‘Don’t handle, don’t taste, don’t touch’? All these regulations refer to what is destined to perish by being used up; they are human commands and doctrines. Although these have a reputation for wisdom by promoting self-made religion, false humility, and severe treatment of the body, they are not of any value in curbing self-indulgence” (Colossians 2:20-23 CSB).

So its important to be alert to those who seek to promote such practices today, As Paul said to the Galatian church, “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Galatians 5:1).

“Seeing that many boast according to the flesh, I also will boast. For you put up with fools gladly, since you yourselves are wise! For you put up with it if one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face. To our shame I say that we were too weak for that! But in whatever anyone is bold—I speak foolishly—I am bold also” (2 Corinthians 11:18-21).

While the false apostles in Corinth sought to boast of their supposed accomplishments, 2 Corinthians 11:18 reveals another issue. Notice the reference to “…those who take credit to themselves after the flesh” (BBE). This implies that these “apostles” were acting with little or no direction from God. If they were truly acting as Jesus’ representatives, they would have given such credit to Him and not taken it for themselves.

Unfortunately, the Corinthians were not alone in facing such issues. For instance, Paul the Apostle delivered the following warning to the first-century church at Ephesus: “I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them” (Acts 20:29).

The Apostle Peter also wrote the following…

“False prophets were among God’s people in the past, as false teachers will be among you. They will secretly bring in their own destructive teachings. They will deny the Lord, who has bought them, and they will bring themselves swift destruction” (2 Peter 2:1 GW).Nevertheless, the presence of these false apostles did not excuse the members of the Corinthian church. You see, the Corinthians (who apparently styled themselves as wise, perceptive, and discerning consumers of spiritual content) proved to be willing recipients of such foolishness. In response, Paul used the literary tool of sarcasm to make a two-fold point: “You yourselves are so wise, and so you gladly tolerate fools!” (GNB). So these false apostles were foolish to engage in such boasting but the “wise” Corinthians were equally foolish for tolerating it.

Much like those who attended church in ancient Corinth, it is not uncommon to encounter intelligent and well-spoken “leaders” who advocate spiritual beliefs that are foolish or self-serving. This unfortunate reality demonstrates the importance of reading the Scriptures each day. A person who prayerfully reads God’s Word daily is someone who will be best equipped to identify those who seek to present a clever (but unbiblical) message.

“I say again, let no one think me a fool. If otherwise, at least receive me as a fool, that I also may boast a little. What I speak, I speak not according to the Lord, but as it were, foolishly, in this confidence of boasting” (2 Corinthians 11:16-17).

A person who understands that God graciously allows us to have the things we possess is someone who is unlikely to boast of his or her accomplishments. Unfortunately, that sentiment had little apparent impact upon the false teachers who had worked their way into the Corinthian fellowship- and that placed the Apostle Paul in a difficult position.

On one hand, Paul was reluctant to boast in regard to his ministry, preferring instead to give the honor to God for his work. On the other hand, it would have been inappropriate for Paul to stand by and watch the false apostles in Corinth trumpet their “qualifications” while doing nothing to validate or defend his apostleship.

Therefore. Paul grudgingly agreed to engage in some boasting of his own beginning in the passage quoted above and continuing into the opening verses of the following chapter. This represented foolishness to Paul but it served an important purpose. If Paul could establish that he was qualified to question those who opposed him in Corinth, he could shift the focus of attention towards the content of their teaching and away from these other issues.

But first, Paul issued an important qualification: “In this self-confident boasting I am not talking as the Lord would, but as a fool” (NIV). In making this statement, Paul simply recognized an important fact. Since Jesus never boasted in such a manner, it was out of character for one of His representatives to do so. There had to be a compelling reason for Paul to engage in such behavior and he clearly felt it was necessary in order to achieve a greater purpose.

Paul’s reluctance to tout his achievements should prompt us to be wary of leaders and others who similarly seek to boast of their accomplishments today. In the words of one commentary, “The Apostle Paul surely has set an example here for other true Christian leaders. Boasting of one’s achievements and experiences is ill becoming to a Christian, the only exception being when it is necessary, for the sake of the testimony, to rebut the false claims of those who are thereby deceiving others and keeping them from believing God’s Word.” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Corinthians 11:17 http://www.icr.org/bible/2Cor/11/17

“For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions” (2 Corinthians 11:13-15).

A few minutes spent with an internet search engine will quickly uncover hundreds of websites that detail the accounts of those who have undergone a “near death experience.” This phenomenon is defined as “an occurrence in which a person comes very close to dying and has memories of a spiritual experience…” ₍₁₎ One common element associated with many of these reports is an encounter with a “light” that serves to welcome human beings to the afterlife.

While the overwhelming number of those who report such experiences do so positively, 2 Corinthians 11:13-15 informs us of the need to exercise caution before we embrace these descriptions of the afterlife. Knowing that humanity’s greatest adversary possesses the ability to masquerade as an angel of light should prompt us to consider the possibility that such experiences may not be as benevolent as they appear.

You see, the only genuine way to assure a warm and loving acceptance to the afterlife is through accepting Christ as savior before we pass from this life. As Jesus said, “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life” (John 5:24).

However, this passage is applicable to our present-day as well. Consider the following observation: “If Satan himself poses falsely, it is not surprising if his agents do the same. How do they pose? As false teachers? As atheists? As infidels? The answer is no. They pose as ministers of righteousness. They profess to be ministers of religion. They profess to lead people in the way of truth and righteousness, but they are agents of the evil one.” ₍₂₎

Unfortunately, this is something we should expect to see in a world that is “…under the control of the evil one” as we’re told in 1 John 5:19. Since the adversary is capable of disguising his appearance, it should come as no surprise that those who follow him possess the ability to masquerade as representatives of Christ as well. But such disguises come at a price, for “In the end they will get exactly what their actions deserve” (GNB).

(1) “near-death experience.” Merriam-Webster.com Dictionary Retrieved August 14, 2018 from merriam-webster.com website https://www.merriam-webster.com/dictionary/near-death%20experience

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 11:15)

“For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder! For Satan disguises himself as an angel of light. So it is no great thing if his servants also disguise themselves as servants of righteousness. Their destiny will be according to their works” (2 Corinthians 11:13-15 HCSB)

Another identifying mark of false teachers (like those who had infiltrated the first-century church at Corinth) is this: false teachers often do not recognize the Bible as the final and authoritative standard for belief and practice.

For example, some groups assert to have “another” Gospel of Jesus Christ. Others believe their interpretation of the Bible is as important as the Bible itself. Then there are those claim to have a new revelation to add to God’s Word. How do we know if these viewpoints are correct? Well, to answer this question, it helps to be clear on what the Bible says about itself.

The New Testament book of 2 Timothy tells us that all Scripture is inspired by God (see 2 Timothy 3:16) and is therefore free from errors or mistakes as originally written. Furthermore, we’re told that the Bible’s human authors spoke from God as they were carried along by the Holy Spirit (2 Peter 1:20-21). We can illustrate this process by considering the image of a sailboat on a lake.

Just as a sailboat is moved by the wind that fills it’s sails, the Biblical writers were carried along by the Holy Spirit so they went exactly where He wanted them to go in their Biblical works. For this reason, the Bible claims to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35), and true (Psalm 119:142, John 17:17). This faith has been delivered once for all (Jude 1:3) and cannot be supplemented today.

We also have the word of Jesus Himself regarding the Scriptures. Jesus taught that the Scriptures were the command of God (Matthew 15:3-4), contained no mistakes (Luke 16:17), were reliable (Matthew 26:54), and could not be broken (John 10:35). Jesus also promised that the Holy Spirit would guide His disciples into all truth and remind them of the things He said and did (John 14:26, 15:26-27). This explains why Paul the Apostle (1 Corinthians 14:37) and the Apostle Peter (speaking of Paul in 2 Peter 3:15-16) can refer to the God-inspired nature of their Biblical letters.

As God, Jesus should be recognized as the final authority on this subject. While other spiritual writings may have value, ₍₁₎ they cannot replace the Biblical Scriptures as the final and authoritative source for doctrine and practice.

(1) Assuming they reflect sound Biblical doctrine.

“For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds” (2 Corinthians 11:13-15 ESV).

Another strategy we can use to identify false spiritual teachers involves examining their concept of “God.” For instance, what if God is a being who attained a “higher consciousness.” Or perhaps God has a “good side” and a “bad side” that are in conflict with one another. Or what if there are many gods, a belief known as polytheism.

These different belief systems illustrate the need to establish a proper understanding regarding the person and nature of God. You see, those who begin with a basic misunderstanding of God’s nature start from a foundation that does not point towards a genuine relationship with Him. So what is the truth about God? Well, here is what the Scriptures tell us regarding the person and nature of God:

• The Bible tells us that there is one God (1 Timothy 2:5) who has always existed (Habakkuk 1:12) and has always been God (Isaiah 44:6).
• God can never make a mistake (Psalm 18:30) and never changes (Malachi 3:6).
• God is a God of love (1 John 4:8).
• He is holy (or morally perfect and distinct from anything that is dirty or impure- Isaiah 6:1-5), all knowing (Psalm 147:5), and all powerful (Deuteronomy 32:39).
• God is good (Jeremiah 29:11), merciful (Psalm 103:8), and righteous in His judgments (Psalm 96:13).

This portion of Scripture also provides us with an opportunity to examine something that often represents an element of false teaching- a denial of the triune nature of God. As mentioned earlier, the triune nature of God is a doctrine that is developed in various places throughout the Scriptures. Within them, we find that God is One (Deuteronomy 6:4) and that the Father is God (Ephesians 5:20 and Jude 1:1), the Son is God (Hebrews 1:8 and Titus 2:13), and the Holy Spirit is God (Acts 5:3-4 and 2 Corinthians 3:17).

This Biblical teaching may be difficult to comprehend but let’s establish what it doesn’t mean- it doesn’t mean there are three Gods, or that God changes into the Father, Son, or Holy Spirit when He desires. Instead, the Scriptures tell us that there is one God who is revealed in three distinct Persons: The Father, the Son, and the Holy Spirit. This leads us to the understanding that God is one in substance (or essence) and three in Persons.

“For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works” (2 Corinthians 11:13-15).

While many things have changed since the letter of 2 Corinthians was first written, some things that haven’t changed much at all. One thing that hasn’t changed is the presence of those who claim to be ministers (or followers) of Jesus but are something different in reality. At best, such individuals fail to accurately represent Christ. At worst, they serve as representatives of the enemy disguised as men and women of faith.

Such was the case in first-century Corinth for as one source comments, “Paul’s opponents at Corinth were not just fellow Christians who differ in certain nonessential matters; they were actual servants of Satan inside the church, competing for its leadership.” ₍₁₎ Unfortunately, it appears that the Corinthians failed to recognize this danger. This may explain why Paul the Apostle said earlier, “…if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough” (2 Corinthians 11:4 NIV).

We can learn from the experience of the Corinthian church by seeking to identify those who distort the truth about Christ. These are several strategies we can use for this purpose and the first involves an important recognition: the “Jesus” that some claim to represent may not be the Jesus found within the Bible.

Its often possible to discover what someone really believes about Christianity simply by asking the following question: “Who is Jesus?” For instance, a person who self-identifies as a Christian may believe that Jesus was “a” God. Another might believe that He was a messenger for God. These beliefs may sound compelling but they do not align with the Jesus we find within the pages of the Scriptures.

Its important to remember that Jesus isn’t simply a god- He is the God (John 1:1, Titus 2:13). Jesus was fully human and fully God (John 1:14) and claimed to be God (John 8:58). He possesses all authority (Matthew 28:18), has the right to forgive sins (Luke 7:48), and will judge everyone (John 5:22). These distinctions are important, for those who do not hold to these basic truths about Christ may not accurately represent Him.

We’ll consider another strategy to help protect against false teaching next.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2064). Orlando, FL: Reformation Trust.

“As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. Why? Because I do not love you? God knows! But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast” (2 Corinthians 11:10-12).

In reading through the New Testament Scriptures, it appears that Paul the Apostle faced a considerable amount of resistance from those who sought to misrepresent his ministry to suit their own agenda (see Acts 25:7-8, Romans 3:8, and 2 Peter 3:15-16 for some examples). This was true of some within the Corinthian church as well.

The passage quoted above reveals one way in which Paul sought to protect his relationship with the members of the Corinthian fellowship. You see, Paul’s refusal to seek their financial aid served to undercut those who sought to profit off the church under the guise of “ministry.” Two sources offer some hard-hitting commentary on that decision…

“It seems clear that the Judaizers ₍₁₎ expected, demanded, and received money from the Corinthians. Like most cultists, they would not have served unless it paid them financially. Paul was determined to continue his policy of not receiving money from the believers in Corinth. If the false teachers wanted to engage in a boasting match with him, let them follow his policy. But he knew they would never be able to boast of serving without monetary reward. Thus he cut out this ground of boasting from under them.” ₍₂₎

“‘I’m not going to charge you,’ said Paul. ‘And I dare these false teachers to follow my lead.’ There have been times in this ministry when we didn’t have the money to support the ministers, myself included. And it’s really interesting what happens. Some keep serving, teaching, working, doing whatever they’re called to do. Others fade away. Jesus called them hirelings (John 10:12, 13).

I believe God almost inevitably allows men to be tested in this way, to allow them to see whether what they’re doing is merely a job or truly a calling on their life—something they would do whether or not they were financially supported. Although Paul sometimes had support from Macedonia, we know from the Book of Acts that during this time he would support himself by making tents in order that he could teach the Word at nights or in the afternoon. ‘I know how to abound and how to be abased,’ he said (see Philippians 4:12). ‘I’m just going to keep doing what I’ve been called to do.'” ₍₃₎

(1) See here for more on the Judaizers

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers [11:12]

(3) Courson, J. (2003). Jon Courson’s Application Commentary (p. 1148). Nashville, TN: Thomas Nelson.