“For we can do nothing against the truth, but for the truth” (2 Corinthians 13:8).

The New Testament gospel of John records a question that Pontius Pilate presented to Jesus just prior to His crucifixion. That question consisted of three words that comprised eleven letters in their entirety. Yet despite it’s brevity, Pilate’s inquiry represents one of the most important questions anyone can ever ask: “What is truth?” (John 18:38).

This question is far more critical than it may seem. You see, if we do not seek to obtain a genuine definition of truth now, someone else will surely try to introduce us to an alternate definition later. In light of this, scholar and apologist Dr. Norman Geisler provides us with an accurate and beneficial definition of truth that warrants a lengthy excerpt…

“…it is helpful to specify more clearly what is meant by ‘truth’ and what would constitute an ‘error.’ By truth we signify that which corresponds to reality. An error, then, is what does not correspond to reality. Truth is telling it like it is. Error is not telling it like it is. Hence, nothing mistaken can be true, even if the author intended his mistake to be true. An error is a mistake, not simply something that is misleading. Otherwise, every sincere utterance ever made is true, even those that were grossly mistaken. Likewise, something is not true simply because it accomplishes its intended purpose, since many lies succeed.

The Bible clearly views truth as that which corresponds to reality. Error is understood as a lack of correspondence to reality, not as intentionally misleading. This is evident from the fact that the word ‘error’ is used of unintentional mistakes (Lev. 4:2). The Bible everywhere implies a correspondence view of truth. For example, when the Ten Commandments declare ‘You shall not bear false testimony’ (Ex. 20:16), it implies that misrepresenting the facts is wrong. Likewise, a correspondence view of truth is used when the Jews said to the governor about Paul, ‘By examining him yourself you will be able to learn the truth about all these charges we are bringing against him.’ In so doing, he adds, ‘You can easily verify the facts’ (cf. Acts 24:8)”. ₍₁₎

Finally, one source expands on this statement in 2 Corinthians 13:8 with the following observation: “…to fight against truth, whether ethical or historical or scientific, is to fight against Him who is the Truth, and so is to court defeat. We can do nothing, even if we would, against the truth.'” ₍₂₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 13). Wheaton, Ill.: Victor Books.

(2) Ice, Rhoderick D. “Commentary on 2 Corinthians 13:8”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/2-corinthians-13.html. College Press, Joplin, MO. 1974.

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“We pray to God that you will not do what is wrong by refusing our correction. I hope we won’t need to demonstrate our authority when we arrive. Do the right thing before we come—even if that makes it look like we have failed to demonstrate our authority. For we cannot oppose the truth, but must always stand for the truth” (2 Corinthians 13:7-8 NLT). 

The Biblical book of Revelation contains two chapters that consist entirely of letters from Jesus to seven churches that were active during the New Testament era.  However, that portion of Scripture contains more than just a series of personal letters; it also holds some important truths for those who are willing to look more closely.

One such letter was addressed to the church that met in a city named Sardis. Unlike some of His messages to the other churches of Revelation chapters two and three, Jesus had nothing good to say to the assembly of Christians in that area: “…I know your works; you have a reputation for being alive, but you are dead” (Revelation 3:1 CSB).

If the church at Sardis were active today, it might be the kind of church that features a dynamic speaker, numerous activities, and a large and growing congregation. While each of those things are good in themselves, the Christians at Sardis had an external reputation for vitality when they were far from where God wanted them in reality. More importantly, Jesus saw the members of that church as they were and not as they seemed to be.

So what does this have to do with 2 Corinthians 13:7-8? Well, it would have been easy for Paul the Apostle to allow the church at Corinth to continue as a growing but spiritually dysfunctional institution. To be known as the founder of a large and growing church may have looked good on Paul’s resume’ but he had a different set of priorities: “We are not concerned with our appearing successful, but with your doing what is right, even if we appear to be failures” (CJB).

Paul wanted the Corinthians to do the right things for the right reasons. Whether Paul was vindicated in his criticisms of the church at Corinth was irrelevant to him. Instead, he was less concerned with external appearances and more concerned with the spiritual growth and maturity of those within the Corinthian fellowship. In doing so, he provides us with the right attitude to emulate both individually and corporately as well.

 
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“Examine yourselves to see whether you are still in the Christian faith. Test yourselves! Don’t you recognize that you are people in whom Jesus Christ lives? Could it be that you’re failing the test? I hope that you will realize that we haven’t failed the test” (2 Corinthians 13:5-6 GW).

The American humorist Mark Twain is widely credited with the following quote: “Some people are troubled by things in the Bible they can’t understand. What troubles me are the things I can understand.” ₍₁₎ The passage from 2 Corinthians 13:5-6 quoted above is one portion of Scripture that may fit Twain’s description. You see, these verses may be troublesome but not because they are hard to understand. Instead, they challenge us to engage in the kind of spiritual self-examination that may lead to a difficult question: “…are you just pretending to be Christians when actually you aren’t at all?” (TLB).

For instance, we have already applied this passage to a number of characteristics that are irreflective of God-honoring character. But what if the presence of those  characteristics leads us to discover something more foundational- the possibility that our beliefs fail to align with genuine Biblical faith? What are the factors that may indicate we are failing such a test?

Well, one potential indicator would involve a failure to follow the path of spiritual growth described in Acts 2:42 by neglecting to regularly engage in prayer, Bible study, communion, and church attendance. A person who seeks to honor God in these four areas is someone who is well-positioned to pass the test of genuine Christianity.

Another way to gauge the depth of our faith is to measure our adherence to Jesus’ Biblical teachings. As Jesus said in John 14:21, “Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him.” The Amplified Version of 1 John 3:7 sheds further light on this idea: “…The one who practices righteousness [the one who strives to live a consistently honorable life—in private as well as in public—and to conform to God’s precepts] is righteous, just as He is righteous.”

Finally, we should remember that “Nothing is hidden from God! He sees through everything, and we will have to tell him the truth” (Hebrews 4:13 CEV). If we prayerfully approach God through Christ with an attitude of humility and respect, we can seek His help as we examine ourselves to determine if we are truly in the faith.

(1) Perhaps spuriously- see here

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“Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test! I hope you will find out that we have not failed the test” (2 Corinthians 13:5-6).

A machinist who is working to rebuild an automotive engine will often test it for cracks or other irregularities that may lead to failure. This generally involves spreading a fluorescent substance on the surface of an engine block and examining it under an ultraviolet light. This method often reveals issues that are undetectable by other means and allows the machinist to take corrective action.

As we seek to apply the principle behind 2 Corinthians 13:5-6 and prayerfully examine ourselves, here are a few spiritual irregularities we should look for under the “ultraviolet light” of God’s Word…

Ulterior motives. This phrase refers to a rationale that differs from our stated reason for action. A God-honoring person will prayerfully seek to uncover those areas where an actual motive differs from what he or she presents to others (see 1 Corinthians 4:4-5).

Double standards. A double standard can be defined as “the habit of treating one group differently than another when both groups should be treated the same.” ₍₁₎ The New Testament book of Romans cautions us against establishing such double standards in our evaluation of others (see Romans 2:1-3).

Failure to accept responsibility. The Biblical book of Nehemiah provides us with a good example to follow in chronicling the prayer of those who accepted responsibility for past wrongs (see Nehemiah chapter nine).

Blame shifting. Although human beings have been blame shifting from the beginning (see Genesis 3:11-12), this approach only serves to inhibit the spiritual growth of those in positions of accountability who might otherwise learn from their mistakes.

Lack of perception or discernment. If we seek the Lord for the qualities of perception and discernment, we can often avoid misrepresenting Christ to others or inflicting pain upon those who may be hurt by the potential consequences of our words, actions, and/or decisions (see 1 Corinthians 6:1-8).

Finally, one commentator offers a valuable set of parameters that we can use in this regard…

“Paul asks the Corinthians to examine their own lives for evidence of salvation. Such evidence would include trust in Christ (Heb. 3:6), obedience to God (Matt. 7:21), growth in holiness (Heb. 12:14; 1 John 3:3), the fruit of the Spirit (Gal. 5:22, 23), love for other Christians (1 John 3:14), positive influence on others (Matt. 5:16), adhering to the apostolic teaching (1 John 4:2), and the testimony of the Holy Spirit within them (Rom. 8:15, 16).” ₍₂₎

(1) Definition of “double standard” from the Cambridge Academic Content Dictionary © Cambridge University Press https://dictionary.cambridge.org/us/dictionary/english/double-standard

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2067). Orlando, FL: Reformation Trust.

Image attribute: By Skleeba [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)], from Wikimedia Commons https://commons.wikimedia.org/wiki/File:MPI_crack_indication.png

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“Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified. But I trust that you will know that we are not disqualified” (2 Corinthians 13:5-6).

The Phillips translation of 2 Corinthians 13: 5 provides us with an illustrative paraphrase of this verse: “You should be looking at yourselves to make sure that you are really Christ’s. It is yourselves that you should be testing, not me. You ought to know by this time that Christ is in you, unless you are not real Christians at all.”

Paul the Apostle thus encouraged the members of the Corinthian church to perform a self-examination before they sought to evaluate him. You see, a person who is familiar with Jesus’ teachings and prayerfully relies upon the Holy Spirit to put those teachings into practice is someone who is likely to pass a similar kind of self-examination. Once that evaluation takes place, then he or she will suitably positioned to make a proper evaluation of others.

Jesus made a similar point in an oft-quoted portion of Scripture…

“Why do you notice the little piece of dust in your friend’s eye, but you don’t notice the big piece of wood in your own eye? How can you say to your friend, ‘Let me take that little piece of dust out of your eye’? Look at yourself! You still have that big piece of wood in your own eye. You hypocrite! First, take the wood out of your own eye. Then you will see clearly to take the dust out of your friend’s eye” (Matthew 7:3-5 NCV).

This is important because each of us will eventually be called to account for the lives we have built upon the foundation of Christ. At that time, God will look upon what we have done for Him as well as the motives behind our efforts. This is why it is important to prayerfully examine ourselves, or as Paul said earlier to the Corinthian church, “…if we would judge ourselves, we would not be judged” (1 Corinthians 11:31).

And what if that evaluation process determines that we are not everything we should be? In that case, we would be well-advised to approach God in complete honesty and ask Him to replace those inappropriate thoughts, attitudes, and motivations with those that honor Him. Then as our internal motivations become more godly, our external actions will begin to follow along as well.

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“For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you” (2 Corinthians 13:4).

In what sense was Jesus “crucified in weakness” as we’re told in the passage quoted above? Well, the New Testament book of Philippians provides us with an answer to that question…

“Have the same attitude that Christ Jesus had. Although he was in the form of God and equal with God, he did not take advantage of this equality. Instead, he emptied himself by taking on the form of a servant, by becoming like other humans, by having a human appearance. He humbled himself by becoming obedient to the point of death, death on a cross. This is why God has given him an exceptional honor— the name honored above all other names—” (Philippians 2:5-9 GW).

So we can understand this concept of “Christ’s weakness” as a reference to the frailty of human existence. That human frailty found its ultimate expression in Jesus’ crucifixion and death. However, others may consider Jesus as weak in another sense because He failed to exercise the power to resist, prevent, or circumvent His death. That concept of weakness is typified by the following question: “What kind of ‘god’ allows himself to be crucified?”

The answer is that there was more to Jesus’ crucifixion than just His physical death. Remember that Jesus atoned for our sins through His death on the cross and His sacrificial death enables us to establish a relationship with our Creator (see 1 Peter 2:21-24). That’s the first part. The second part involves Jesus’ resurrection from the dead as referenced here in 2 Corinthians 13:4: “…we shall live with Him by the power of God toward you.”

While Jesus may have appeared to be weak in a limited sense, the immense nature of His actual power was demonstrated through His resurrection. One commentator ties these aspects of weakness and power together with the following observation…

“…the literal, historical, actual, bodily resurrection of Jesus Christ from the dead proved all his claims to divine power, proved all his claims to moral perfection, proved all his claims to supernatural revelation, and proved that he did not die in ‘weakness’ but in the power of God… He proved by his resurrection that he had overcome the ultimate enemies of the human race – sin and death. That is power! No other being has ever had that power!” ₍₁₎

(1) Paul T. Butler, The Bible Study Textbook Series, Studies In First Corinthians (College Press) [p. 439] Copyright © 1985 College Press Publishing Company https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

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“…if I come again I will not spare—since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you” (2 Corinthians 13:2-3).

There is an old proverbial saying that tell us, “Be care what you ask for- you might get it!” That old adage makes a humorous point; the things we think we want may be far different from our original expectation. This idea probably described a faction of people within the Corinthian church who continued to press for evidence of Paul’s apostolic authority. But those who were seeking such evidence may have been looking for more than they bargained for.

To illustrate that point, we can turn to an incident that occurred during Paul’s first missionary journey as recorded in Acts 13:1-12. It was during that time that Paul and another man named Barnabas made their way to a town named Paphos on the island of Cyprus. It was there that they encountered a leader named Sergius Paulus, a proconsul who represented the Roman government in that area. We’re told that Paulus had a desire to hear the word of God so he sent for Paul and Barnabas.

However, the proconsul was obstructed in this request by another man named Elymas. The Scriptures identify Elymas as a sorcerer and a false prophet who was also known by the name Bar-Jesus (which ironically means “son of Jesus”). Elymas made an effort to derail the proconsul’s interest in Christianity but Paul the Apostle countered with a direct confrontation: “You are full of dirty tricks and schemes, you son of the devil! You hate everything that has God’s approval. Quit trying to distort the truth about the way the Lord wants people to live” (Acts 13:10 GW).

This attempt to dissuade a man who wanted to hear God’s Word brought serious repercussions for Elymas: “‘And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.’ And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand” (Acts 13:11).

Since Elymas was determined to keep others from access to God’s Word, he was forced to endure the physical equivalent of his own spiritual darkness. On a happier note, this chain of events eventually led the proconsul to faith in Christ, Unfortunately, that sequence also illustrated the type of fate that potentially awaited the insubordinate members of the Corinthian church. In effect, Paul said to the Corinthians, “I’ll provide proof of my authority. I may be weak, but Christ within me isn’t.”

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“I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare—” (2 Corinthians 13:2).

Much like a photographer who makes use of a wide-angle lens, 2 Corinthians 13:2 captured the entire church at Corinth in a snapshot that brought the various elements of the congregation together. But unlike a photo that evokes a memory of a group activity, this passage served as a warning for every member of the Corinthian church.

You see, Paul the Apostle’s first Biblical letter to the Corinthians addressed a number of issues that existed within the church. These issues included divisions within the church (chapter one), sexual immorality (chapter five), lawsuits among the members of the congregation (chapter six), irreverence towards the things of God (chapter eleven), and erroneous views of Jesus’ resurrection (chapter fifteen) among others.

The final portion of this second Corinthian letter has dealt with the accusations made by the false apostles who had worked their way into the church, Taken together, these two Biblical epistles functioned as a first and second warning to the members of the Corinthian fellowship. So this passage represented a forceful message to any member of the congregation who chose to continue in those behaviors: “…the next time I come nobody will escape punishment” (GNB).

We can understand this statement to imply that Paul would use his authority as an Apostle to correct those who refused to be persuaded by other means. That might involve various forms of church discipline such as the kind described earlier in 1 Corinthians 5:5. In that portion of Scripture, Paul gave the following instructions regarding a person who was involved in a sexually immoral affair: “I direct you to release this man over to Satan so his rebellious nature will be destroyed and his spirit might be rescued in the day the Lord Jesus returns” (Voice).

However, it might also mean that Paul would use his apostolic authority to exercise a more immediate form of correction, one that we will examine in greater detail next. But just as Paul mentioned previously in 2 Corinthians 10:8 (and will go on to repeat again in 2 Corinthians 13:10). that authority was intended to build them up, not tear them down. Nevertheless, he would use his God-given authority for disciplinary purposes if he was required to do so.

Paul the Apostle’s first trip to Corinth led to an eighteen-month visit that established God’s church in that area (see Acts 18:1-11). Paul’s second trip to Corinth was likely associated with the “painful visit” that he referenced earlier in 2 Corinthians 2:1. Now Paul was preparing to make a third trip to the city of Corinth- and the opening verse of the final chapter of this epistle tells us that his next visit would not bode well for those who were continuing in sin within the church…

“This will be the third time I am coming to you. ‘By the mouth of two or three witnesses every word shall be established'” (2 Corinthians 13:1).

Much as he has done throughout the Corinthian epistles, Paul turned to a passage from the Old Testament Scriptures to illustrate an important spiritual point. That quote is found within the book of Deuteronomy, the fifth book of the Old Testament Law: “A single witness may not testify against another person for any trespass or sin that he commits. A matter may be legally established only on the testimony of two or three witnesses” (Deuteronomy 19:15 NET).

In addition to Paul’s reference here in 2 Corinthians 13:1, Jesus later reaffirmed this important legal standard in Matthew 18:16. The book of Deuteronomy also defines several other fundamental principles that support the foundation of a fair and equitable judicial system. Those standards include judicial impartiality (Deuteronomy 16:19-20), the need for a thorough investigation of the available evidence (Deuteronomy 19:16-20), and the concept of equal justice and equal protection under the law (Deuteronomy 24:17–18).

This legal context enables us to view each of Paul’s Corinthian visits as separate pieces of evidence or testimony. As one scholar observes,  “(Paul) may be implying that each of the warnings he previously delivered both in person and by letter constitutes a distinct testimony or evidence to establish a “case” against those who resist God’s truth.” ₍₁₎

Another source is much more direct in his commentary on this passage: “To put it in our modern idiom, Paul insists there must be a showdown. The ill situation must drag on no longer. Paul knew that there comes a time when trouble must be faced. If the healing medicines fail, there is nothing for it but the surgeon’s knife.” ₍₂₎

So this message to the Corinthian church was clear. Paul was prepared to implement this principle upon his return to Corinth- and if the charge was confirmed, the indictment would soon follow.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2067). Orlando, FL: Reformation Trust.

(2) William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1954), p. 297. Quoted in Coffman, James Burton. “Commentary on 2 Corinthians 13”. “Coffman Commentaries on the Old and New Testament”. <http://classic.studylight.org/com/bcc/view.cgi?book=2co&chapter=013>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“I am afraid that when I come again, my God may humiliate me in your presence, and that I will be grieved over many of those who sinned in the past and have not repented of the impurity, fornication and debauchery that they have engaged in” (2 Corinthians 12:21 CJB).

2 Corinthians chapter twelve closes with Paul the Apostle’s list of concerns for the members of the Corinthian church. Paul expressed those apprehensions by focusing on three specific types of conduct…

Impurity or uncleanness (NKJV). This phrase does not refer to physical cleanliness but is associated with those who act in a sexually immoral manner. It also expresses the idea of someone who acts from an impure motive that seeks to use others to meet his or her needs.

Fornication. In the original language of this passage, the word translated “fornication” is porneia. As you might suspect, this is the word from which we derive the modern-day term “pornography.” In a general sense, this word refers to any kind of sexual activity that occurs outside a Biblical marriage commitment. More specifically, it is used to identify two unmarried persons who are engaged in a physical relationship with one another.

Debauchery. “Debauchery” is a word that does not see widespread use today but serves to communicate a number of inappropriate behaviors. For instance, words like “promiscuous,” “immoral,” and “lewd” are all associated with the general idea of debauchery. A person who is undisciplined and unrestrained in his or her moral behavior is someone who might fit this description.

This list provided a warning to the congregation regarding the attitudes and behaviors that would motivate Paul to respond in a manner he would prefer to avoid. These descriptions also bring to mind something that Paul wrote in the Biblical letter that follows this epistle to the Corinthians…

“Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God” (Galatians 5:19-21).

So while Paul has focused upon the actions of the false apostles in Corinth over the last few chapters of this letter, the other members of the Corinthian congregation were certainly not exempt. God-dishonoring choices would lead to negative consequences for the unrepentant and Paul issued a fair warning in the final verse of this chapter.

“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.