返回Chapter 12
Chapter 12
Chapter Twelve
2 Cor. 12:1. It is not profitable for me to boast, for I will come to visions and revelations of the Lord.
Passing on to another kind of praise, which made him himself glorious, namely to revelations, he says: "it is not expedient for me," because it can lead me to pride. What then? If you had not spoken of it, would you not have already known it anyway? But we take pride differently when we know something ourselves about ourselves and when we communicate it to others. However, he says this not because he himself was in danger of falling into such a state, but in order to teach us to keep silent about matters of this kind. And in another sense "it is not expedient," because it can cause someone to think of me more highly than what he sees, as he also expresses this thought below. The false apostles, although they had nothing, nevertheless boasted; but he, having many visions and revelations of the Lord, mentions only one, and even that against his will. Learn, then, that a revelation contains something more than a vision: the latter only allows one to see, but a revelation discloses something higher than what is seen.
2 Cor. 12:2. I know a man in Christ who fourteen years ago
He did not mention all the revelations (that would have been difficult, because there were many of them), nor did he pass over all of them in silence. But even about this one single revelation he speaks reluctantly, to show that he mentions even it against his will. He adds "in Christ," so that the false apostles would not say that he was caught up by demons, like Simon. Not without reason did he indicate the time; he did this so that you might learn that he did not relate this now without necessity, after fourteen years of silence. And if fourteen years before this he was deemed worthy of such a revelation, how great must he have been now, after so many dangers endured for Christ's sake?
2 Cor. 12:2. whether in the body I do not know, or out of the body I do not know: God knows, he was caught up to the third heaven.
Note his moderation: he admits that he does not know whether he was in the body or out of the body when he was caught up. "The third heaven" should be understood in the following way. Scripture calls the air heaven, as for example in the expressions: the birds of heaven, the dew of heaven. This is the first heaven. It further calls the firmament heaven as well. "God called," it says, "the firmament heaven" (Gen. 1:8). This is the second heaven. It also calls heaven that which was created together with the earth. This is the third heaven.
2 Cor. 12:3. And I know such a man (only I do not know – whether in the body, or out of the body: God knows),
2 Cor. 12:4. He was caught up into paradise and heard unspeakable words, which it is not lawful for a man to utter.
From the third heaven, he says, he was again caught up — into paradise: he was caught up so that in this respect too he would not be inferior to the rest of the apostles, who had lived together with Christ. He uses the expression "into paradise" because the name of this place was commonly known, and the Lord Himself had promised it to the thief. He heard "unspeakable words," which to those who think in a human manner and have nothing spiritual "cannot be uttered." From this it is clear that the so-called "Revelation of Paul" is a spurious composition. For how could it be otherwise, if the words mentioned were unspeakable? Thus, in the literal sense, the third heaven and paradise are different places; but in the figurative sense, these words may have one meaning, or perhaps not one. Although much could be said concerning the figurative sense, we shall express only a little — that which is more convenient for understanding. The first heaven is the boundary and limit of ethics (τῆς ἠθικῆς), when someone has rightly formed his character. Then, philosophy (ἡ φυσική, natural philosophy) constitutes the second heaven, when someone, insofar as possible, acquires knowledge about the nature of things. Finally, the third heaven is theological knowledge (θεολογική), when someone, insofar as it is accessible, acquires through contemplation the capacity for apprehending the Divine and that which surpasses human understanding. Thus, in any case, Paul was caught up to places near the Trinity, that is, above all that exists, and was at the same time not in the body, because his mind was still sluggish. For in relation to Divine things, every mind is sluggish at the time when a person is caught up and seized by God, so that through Him he is aroused and acts. And since even among these regions there are degrees, he penetrates further into paradise, having penetrated into the most hidden mysteries of the Godhead. And since these are inaccessible to knowledge and unspeakable, no one will ever comprehend them unless he rises above human weakness.
2 Cor. 12:5. Of such a man I may boast,
Notice his humility: he recounts this as if about someone else, for he says, "of such a one I will boast." But if it was another who was caught up, then why do you boast? So then, it is evident that he says this about himself.
2 Cor. 12:5. I will not boast of myself.
He says this either in order to show that he would not have spoken of it without necessity, or, as one may suppose, in order to make his speech veiled.
2 Cor. 12:5. Only in my infirmities.
That is, by afflictions, by persecutions.
2 Cor. 12:6. However, if I should wish to boast, I will not be foolish, because I will speak the truth,
How is it that, having said above that boasting is madness, he now says, "if I should wish to boast, I would not be foolish"? He said here "I would not be foolish" not in relation to the boasting, but in relation to the fact that he does not lie, for he adds, "because I will speak the truth." So the meaning is this: I am not foolish, because I speak the truth.
2 Cor. 12:6. But I refrain, lest anyone should think of me more than what he sees in me or hears from me.
So that people would not deify him — this is the true reason why he always keeps silent about himself, and when he is compelled to say something, he speaks in a veiled manner so that they would not consider him superior. For he did not express it as "lest anyone should speak of me," but "lest anyone should think of me above that which I deserve." If on account of his miracles they wanted to sacrifice oxen to him (Acts 14:13), what would they not have done if he had revealed his revelations?
2 Cor. 12:7. And lest I be exalted above measure by the surpassing greatness of the revelations, there was given to me a thorn in the flesh, an angel of Satan, to buffet me, lest I be exalted above measure.
By the angel of Satan and the thorn (σκόλοψ – stake, arrow), some understand a headache caused by the devil. But this is incorrect, for Paul's body was not delivered to the devil; on the contrary, Paul himself rather commanded the devil and set boundaries for him, when he delivered the fornicator to him "for the destruction of the flesh" (1 Cor. 5:5), and he did not transgress the boundaries set for him. What does "Satan" mean? Adversary, according to the meaning of the Hebrew word. Thus, the angels of Satan are all adversaries — Alexander the coppersmith, Hymenaeus, Philetus, and all who oppressed Paul and caused him harm, as those doing the work of Satan. Therefore the meaning of his words is this: God did not allow my preaching to succeed without dangers and labors, so that I would not become proud of having been deemed worthy of many revelations. Why then does he say that an angel of Satan was given to him, and not angels? Probably because in every place there was one who opposed and stirred up the people, while the rest followed him as their leader. Or, what is even more likely, he called the very thing itself — the opposition to his preaching and the bearing of dangers — the angel of Satan. By whom was it given? God permitted it, he says, for that is the meaning of the word "given" — not so that he would cause me trouble once, but would do so constantly. As for the words "lest I be exalted," some understand them as: lest people glorify me. But although Paul did say something similar in another place, here he means something else, namely: lest I become proud; for he too was a man.
2 Cor. 12:8. For this I pleaded with the Lord three times, that it might depart from me.
2 Cor. 12:9. But the Lord said to me: "My grace is sufficient for you,"
"Thrice I besought" — that is, "many times I besought." It also serves as a sign of his humility that he confessed he could not endure the snares of the devil and the sufferings, and asked for help. And He said to me, he says, My grace is sufficient for you — that is, it is enough for you that I have given you the grace to raise the dead and perform all miracles. Do not ask, then, that your preaching advance without dangers, for that is excessive; but what is sufficient for you, you have received.
2 Cor. 12:9. For My strength is made perfect in weakness.
That is, you suffer, Paul, so that it would not seem that many are placing obstacles to the preaching due to My weakness; take courage, for My power is revealed more fully when you, the persecuted, overcome the persecutors. Note, he himself said that he was given over to temptations so that he would not be exalted; but God indicates another reason for this, namely that His power will only be fully revealed when the apostles are in weakness, that is, amid persecutions and dangers.
2 Cor. 12:9. And therefore I will much more gladly boast in my weaknesses, that the power of Christ may dwell in me.
Since, he says, I have heard that the power of God is made perfect in weakness, I will henceforth boast in my weaknesses, for the more numerous they are, the more abundant power of God they will bring down upon me. Therefore, do not think that I speak of the thorn with sorrow, but rather I rejoice and boast, since through the multiplication of afflictions I draw upon myself the greater power of God.
2 Cor. 12:10. Therefore I take pleasure in weaknesses, in insults, in necessities, in persecutions, in distresses for Christ,
I desired, he says, as a human being, to be delivered from afflictions, but after I heard what I heard, I boast and am of good cheer, that is, I rejoice, I find pleasure in weaknesses. Then, lest you think that he means fever and other illnesses, he explains these weaknesses to you, saying that they consist "in reproaches" and so on. This, on the one hand, puts to shame the false apostles who boast in afflictions, as opponents of God, and on the other hand, persuades the disciples not to be ashamed of their teacher, but rather to take pride in him, since the dangers exist by the will of God and for the glory of Christ.
2 Cor. 12:10. For when I am weak, then I am strong.
What do you marvel that the power of God is revealed in weaknesses? For I too become stronger amidst them, having in myself the most abundant grace, as, for example, in those cases when, being in prison, I converted the jailer (Acts 16:31), when, having suffered shipwreck, I brought fear upon the barbarian islanders (Acts 28:4–6), when, standing before the judge in chains, I overcame both him and my accusers (Acts 26:31). Thus, he appeared strong, courageous, and glorious when he was weak, that is, when he was in danger.
2 Cor. 12:11. I have become a fool in boasting; you compelled me to this.
Again he justifies himself for boasting. Earlier he said, "receive me, even as foolish" and "as if in foolishness," but now he calls himself foolish already without the particle "as"; for having done what he desired, he boldly subjects himself to such abasement, sufficiently teaching us not to boast without necessity, since Paul even when such necessity existed calls himself foolish. "You compelled me," that is, I said this being impelled by concern for your salvation, seeing that the false apostles whom you obey are corrupting you by their boasting. Therefore I resolved for your sake to tell you something about myself.
2 Cor. 12:11. You ought to have commended me,
You should have been, he says, the ones recounting my labors and glorifying them; but since you did not do this, and listened to the false apostles, and were corrupted, I have said this for your salvation.
2 Cor. 12:11. For I am not in the least inferior to the most eminent Apostles, even though I am nothing.
Above he said hesitantly: "I think that I am not in the least inferior to the most eminent Apostles" (11:5), but now he speaks with greater force: "I am not in the least inferior," that is, he should not be considered lower than the apostles — Peter and the others. But here again he did not depart from his custom and added: "though I am nothing." Note his prudence. He does not compare himself with the false apostles, nor does he even deign to mention them, as one incomparably higher than they, but affirms that he is equal to the apostles. At the same time, he hints that the Corinthians insult the apostles when they place one equal to them below the false apostles.
2 Cor. 12:12. The signs of an Apostle were displayed before you
Though "I am nothing," he says, but do not pay attention to that; rather, notice that I omitted nothing of what is proper to the apostles, for you yourselves are witnesses that I fulfilled everything.
2 Cor. 12:12. with all patience,
The first quality of an apostle is patience and the courageous endurance of all things. But notice his humility. How many dangers, how many outward and inward struggles he summed up in a single word — patience. For that which was his own doing, that is, patience, he expressed in one word; but as for the signs, which belonged not to him but to the grace of God — in many words. Listen.
2 Cor. 12:12. Signs, wonders, and powers.
What the difference is between a sign and a wonder has been said in another place. But lest anyone think that this was said only about beneficial acts, he adds: "and powers." For "power" clearly points to something punitive as well. Notice here too how many dead, lepers, blind, demoniacs — all who received his benefactions, as well as those punished by him, such as Elymas — he encompasses so briefly.
2 Cor. 12:13. For what is it in which you were inferior to the other churches?
Lest anyone should say: true, you are great, but still you have not done what the apostles did in other churches, therefore he says: what do you lack? Did you receive a lesser gift compared to the other churches?
2 Cor. 12:13. Except that I myself was not a burden to you? Forgive me this wrong.
He rebukes them with great severity, saying: if you hold it against me that I did not burden you, but preached the Gospel to you without putting you to any expense, then I ask for indulgence; forgive me this fault. At the same time, these words also contain praise for them, since they considered it an offense that he did not deign to take anything from them.
2 Cor. 12:14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you.
Lest it seem that he constantly displays his disinterestedness as though intending to accept something later, he therefore says: it is not because I take nothing that I do not come to you; I have already been to you a second time, I am already preparing to set out a third time, and I will not burden you. Why? Not because you are afraid, and not because you are weak, but because "I seek not yours, but you," that is, your salvation and your souls, not your possessions.
2 Cor. 12:14. Children ought not to lay up treasure for the parents, but the parents for the children.
Since they would probably have said: you cannot have both us and our possessions, and that is why you are not disposed toward us, he provides the reasoning that parents ought to give to children, using the words "parents" and "children" in place of "teachers" and "disciples," and showing in this way that he strictly fulfills his duty and his role.
2 Cor. 12:15. I will most gladly spend what is mine and exhaust myself for your souls,
I, he says, not only will take nothing from you, but rather will give to you, for such is the meaning of the word "spend." And why do I say "spend" money? I myself "will be spent," that is, if for the salvation of your souls I need to lose my body, I will not spare it.
2 Cor. 12:15. Though I love you exceedingly, I am less loved by you.
In these words is expressed both condemnation and love. I do this, he says, for the sake of those loved by me, but who do not love me in return. See how many degrees this self-denial has: he did not take what was owed to him; the second — while being in need; the third — while preaching to them; the fourth — he gives; the fifth — not simply, but generously, for out of lack; the sixth — his very self; the seventh — for those who love but little; the eighth — for those who are greatly loved.
2 Cor. 12:16. But be it so, I myself did not burden you; nevertheless, being crafty, I caught you with guile.
2 Cor. 12:17. But did I take advantage of you through any of those whom I sent to you?
The meaning of these words is as follows: he himself did not "burden you," but someone might suspect that I, while accepting nothing myself, being a crafty man, instructed those sent by me so that they would ask you for something on their own behalf, in order that through this cunning, while exacting, I might appear not to exact. Whether this is fair—look and judge for yourselves. He calls this matter "craftiness" in order to reproach and shame them, and to show that they could have been giving against their will and as if as a result of deception—for craftiness consists precisely in taking from someone against their will. It is the greatest disgrace for them if they consider themselves victims of craftiness because they support their teacher.
2 Cor. 12:18. I urged Titus and sent with him one of the brothers: did Titus take any advantage of you?
A rebuke is contained in these words as well. He does not say: I sent, but: I urged, showing that even if Titus took anything, he took it by right, because he came at the request; but he nevertheless remained blameless. Together with him he also sent a certain other brother.
2 Cor. 12:18. Did we not act in one and the same spirit?
That is, was it not by the same spiritual gift? He calls the disinterestedness amid straitened circumstances a gift, and though it was his own doing, he ascribes it to God.
2 Cor. 12:18. Did we not walk in the same way?
And they (those sent by me) did not deviate from my path in anything, but showed the same strictness toward themselves. Notice how Paul not only established himself in this strictness, but also his co-workers, having taught them not to stain themselves even with rightful collection.
2 Cor. 12:19. Do you still think that we are merely defending ourselves before you? We speak before God, in Christ,
He was afraid of bringing upon himself the reproach of flattery, and therefore says: we say this not in order to win your favor, nor in order to justify ourselves, but before the face of God, "in Christ," that is, for the sake of Christ. So then, we say what actually was the case, and what is known to God, and not in order to win your favor. He said the same thing at the very beginning as well.
2 Cor. 12:19. And all this, beloved, is for your edification.
He did not say: I did all this and did not accept from you because you are weak (for that would be too harsh), but "for your edification" — so that you, he says, would not be scandalized concerning me — for this reason I did not accept, for your own benefit.
2 Cor. 12:20. For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not.
Do you see what fatherly care? Others sinned, yet Paul is alarmed, and does not state his thought directly, but with uncertainty. "Lest, when I come," he says, "I shall find you not such as I wish," that is, corrupted; and by necessity — "and that I shall be found by you not such as you wish," that is, an avenger and punisher.
2 Cor. 12:20. lest I find among you quarrels, envy, anger, strife, slanders, gossip, pride, disorders,
He ought to have put "pride" in first place, because they were puffed up against him, but so as not to appear to be seeking his own interests, he first speaks of what is of common concern; for from envy and slander everything else proceeds, and in turn all the rest kindles envy. "Gossip" is when someone brings a dispute against another over something; by "pride" he means haughty and arrogant ways, or when conceit becomes, as it were, someone's nature, for being puffed up against him, they esteemed the false apostles.
2 Cor. 12:21. Lest, when I come again, my God will humble me among you,
That is, the above said is sufficient, and I am afraid that, having come to you, I will be compelled to deal with you severely. By humiliation, then, he means the necessity of strongly punishing someone, although many consider this an honor for themselves. And he did not say "lest I be humiliated," but "lest my God humiliate me," showing that he would do this for the sake of God. And if the matter did not concern God and His commandments, he himself would not have appeared so severe. By the words "my God" he shows his fervent love for God.
2 Cor. 12:21. And that I should not have to mourn over many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they practiced.
Notice the tenderness of the apostle: he bewails the transgressions of others. He did not say "all," but "many," and not simply "who have sinned," but also "have not repented," because those who persist in their wound are worthy of compassion. He also does not expose them, giving them a convenient path to repentance; for he mentioned repentance so that they might turn to it, and so that when he comes, he would not have to punish them and therefore be humbled, that is, grieve exceedingly. Notice also that he mentioned repentance on account of the Novatians. By sin, understand every kind of uncleanness, because every sin defiles. Or in particular, the abominations of carnal intercourse, for in Corinth there was not just one adulterer, but many, and moreover in many forms of licentiousness.
2 Cor. 12:1. It is not profitable for me to boast, for I will come to visions and revelations of the Lord.
Passing on to another kind of praise, which made him himself glorious, namely to revelations, he says: "it is not expedient for me," because it can lead me to pride. What then? If you had not spoken of it, would you not have already known it anyway? But we take pride differently when we know something ourselves about ourselves and when we communicate it to others. However, he says this not because he himself was in danger of falling into such a state, but in order to teach us to keep silent about matters of this kind. And in another sense "it is not expedient," because it can cause someone to think of me more highly than what he sees, as he also expresses this thought below. The false apostles, although they had nothing, nevertheless boasted; but he, having many visions and revelations of the Lord, mentions only one, and even that against his will. Learn, then, that a revelation contains something more than a vision: the latter only allows one to see, but a revelation discloses something higher than what is seen.
2 Cor. 12:2. I know a man in Christ who fourteen years ago
He did not mention all the revelations (that would have been difficult, because there were many of them), nor did he pass over all of them in silence. But even about this one single revelation he speaks reluctantly, to show that he mentions even it against his will. He adds "in Christ," so that the false apostles would not say that he was caught up by demons, like Simon. Not without reason did he indicate the time; he did this so that you might learn that he did not relate this now without necessity, after fourteen years of silence. And if fourteen years before this he was deemed worthy of such a revelation, how great must he have been now, after so many dangers endured for Christ's sake?
2 Cor. 12:2. whether in the body I do not know, or out of the body I do not know: God knows, he was caught up to the third heaven.
Note his moderation: he admits that he does not know whether he was in the body or out of the body when he was caught up. "The third heaven" should be understood in the following way. Scripture calls the air heaven, as for example in the expressions: the birds of heaven, the dew of heaven. This is the first heaven. It further calls the firmament heaven as well. "God called," it says, "the firmament heaven" (Gen. 1:8). This is the second heaven. It also calls heaven that which was created together with the earth. This is the third heaven.
2 Cor. 12:3. And I know such a man (only I do not know – whether in the body, or out of the body: God knows),
2 Cor. 12:4. He was caught up into paradise and heard unspeakable words, which it is not lawful for a man to utter.
From the third heaven, he says, he was again caught up — into paradise: he was caught up so that in this respect too he would not be inferior to the rest of the apostles, who had lived together with Christ. He uses the expression "into paradise" because the name of this place was commonly known, and the Lord Himself had promised it to the thief. He heard "unspeakable words," which to those who think in a human manner and have nothing spiritual "cannot be uttered." From this it is clear that the so-called "Revelation of Paul" is a spurious composition. For how could it be otherwise, if the words mentioned were unspeakable? Thus, in the literal sense, the third heaven and paradise are different places; but in the figurative sense, these words may have one meaning, or perhaps not one. Although much could be said concerning the figurative sense, we shall express only a little — that which is more convenient for understanding. The first heaven is the boundary and limit of ethics (τῆς ἠθικῆς), when someone has rightly formed his character. Then, philosophy (ἡ φυσική, natural philosophy) constitutes the second heaven, when someone, insofar as possible, acquires knowledge about the nature of things. Finally, the third heaven is theological knowledge (θεολογική), when someone, insofar as it is accessible, acquires through contemplation the capacity for apprehending the Divine and that which surpasses human understanding. Thus, in any case, Paul was caught up to places near the Trinity, that is, above all that exists, and was at the same time not in the body, because his mind was still sluggish. For in relation to Divine things, every mind is sluggish at the time when a person is caught up and seized by God, so that through Him he is aroused and acts. And since even among these regions there are degrees, he penetrates further into paradise, having penetrated into the most hidden mysteries of the Godhead. And since these are inaccessible to knowledge and unspeakable, no one will ever comprehend them unless he rises above human weakness.
2 Cor. 12:5. Of such a man I may boast,
Notice his humility: he recounts this as if about someone else, for he says, "of such a one I will boast." But if it was another who was caught up, then why do you boast? So then, it is evident that he says this about himself.
2 Cor. 12:5. I will not boast of myself.
He says this either in order to show that he would not have spoken of it without necessity, or, as one may suppose, in order to make his speech veiled.
2 Cor. 12:5. Only in my infirmities.
That is, by afflictions, by persecutions.
2 Cor. 12:6. However, if I should wish to boast, I will not be foolish, because I will speak the truth,
How is it that, having said above that boasting is madness, he now says, "if I should wish to boast, I would not be foolish"? He said here "I would not be foolish" not in relation to the boasting, but in relation to the fact that he does not lie, for he adds, "because I will speak the truth." So the meaning is this: I am not foolish, because I speak the truth.
2 Cor. 12:6. But I refrain, lest anyone should think of me more than what he sees in me or hears from me.
So that people would not deify him — this is the true reason why he always keeps silent about himself, and when he is compelled to say something, he speaks in a veiled manner so that they would not consider him superior. For he did not express it as "lest anyone should speak of me," but "lest anyone should think of me above that which I deserve." If on account of his miracles they wanted to sacrifice oxen to him (Acts 14:13), what would they not have done if he had revealed his revelations?
2 Cor. 12:7. And lest I be exalted above measure by the surpassing greatness of the revelations, there was given to me a thorn in the flesh, an angel of Satan, to buffet me, lest I be exalted above measure.
By the angel of Satan and the thorn (σκόλοψ – stake, arrow), some understand a headache caused by the devil. But this is incorrect, for Paul's body was not delivered to the devil; on the contrary, Paul himself rather commanded the devil and set boundaries for him, when he delivered the fornicator to him "for the destruction of the flesh" (1 Cor. 5:5), and he did not transgress the boundaries set for him. What does "Satan" mean? Adversary, according to the meaning of the Hebrew word. Thus, the angels of Satan are all adversaries — Alexander the coppersmith, Hymenaeus, Philetus, and all who oppressed Paul and caused him harm, as those doing the work of Satan. Therefore the meaning of his words is this: God did not allow my preaching to succeed without dangers and labors, so that I would not become proud of having been deemed worthy of many revelations. Why then does he say that an angel of Satan was given to him, and not angels? Probably because in every place there was one who opposed and stirred up the people, while the rest followed him as their leader. Or, what is even more likely, he called the very thing itself — the opposition to his preaching and the bearing of dangers — the angel of Satan. By whom was it given? God permitted it, he says, for that is the meaning of the word "given" — not so that he would cause me trouble once, but would do so constantly. As for the words "lest I be exalted," some understand them as: lest people glorify me. But although Paul did say something similar in another place, here he means something else, namely: lest I become proud; for he too was a man.
2 Cor. 12:8. For this I pleaded with the Lord three times, that it might depart from me.
2 Cor. 12:9. But the Lord said to me: "My grace is sufficient for you,"
"Thrice I besought" — that is, "many times I besought." It also serves as a sign of his humility that he confessed he could not endure the snares of the devil and the sufferings, and asked for help. And He said to me, he says, My grace is sufficient for you — that is, it is enough for you that I have given you the grace to raise the dead and perform all miracles. Do not ask, then, that your preaching advance without dangers, for that is excessive; but what is sufficient for you, you have received.
2 Cor. 12:9. For My strength is made perfect in weakness.
That is, you suffer, Paul, so that it would not seem that many are placing obstacles to the preaching due to My weakness; take courage, for My power is revealed more fully when you, the persecuted, overcome the persecutors. Note, he himself said that he was given over to temptations so that he would not be exalted; but God indicates another reason for this, namely that His power will only be fully revealed when the apostles are in weakness, that is, amid persecutions and dangers.
2 Cor. 12:9. And therefore I will much more gladly boast in my weaknesses, that the power of Christ may dwell in me.
Since, he says, I have heard that the power of God is made perfect in weakness, I will henceforth boast in my weaknesses, for the more numerous they are, the more abundant power of God they will bring down upon me. Therefore, do not think that I speak of the thorn with sorrow, but rather I rejoice and boast, since through the multiplication of afflictions I draw upon myself the greater power of God.
2 Cor. 12:10. Therefore I take pleasure in weaknesses, in insults, in necessities, in persecutions, in distresses for Christ,
I desired, he says, as a human being, to be delivered from afflictions, but after I heard what I heard, I boast and am of good cheer, that is, I rejoice, I find pleasure in weaknesses. Then, lest you think that he means fever and other illnesses, he explains these weaknesses to you, saying that they consist "in reproaches" and so on. This, on the one hand, puts to shame the false apostles who boast in afflictions, as opponents of God, and on the other hand, persuades the disciples not to be ashamed of their teacher, but rather to take pride in him, since the dangers exist by the will of God and for the glory of Christ.
2 Cor. 12:10. For when I am weak, then I am strong.
What do you marvel that the power of God is revealed in weaknesses? For I too become stronger amidst them, having in myself the most abundant grace, as, for example, in those cases when, being in prison, I converted the jailer (Acts 16:31), when, having suffered shipwreck, I brought fear upon the barbarian islanders (Acts 28:4–6), when, standing before the judge in chains, I overcame both him and my accusers (Acts 26:31). Thus, he appeared strong, courageous, and glorious when he was weak, that is, when he was in danger.
2 Cor. 12:11. I have become a fool in boasting; you compelled me to this.
Again he justifies himself for boasting. Earlier he said, "receive me, even as foolish" and "as if in foolishness," but now he calls himself foolish already without the particle "as"; for having done what he desired, he boldly subjects himself to such abasement, sufficiently teaching us not to boast without necessity, since Paul even when such necessity existed calls himself foolish. "You compelled me," that is, I said this being impelled by concern for your salvation, seeing that the false apostles whom you obey are corrupting you by their boasting. Therefore I resolved for your sake to tell you something about myself.
2 Cor. 12:11. You ought to have commended me,
You should have been, he says, the ones recounting my labors and glorifying them; but since you did not do this, and listened to the false apostles, and were corrupted, I have said this for your salvation.
2 Cor. 12:11. For I am not in the least inferior to the most eminent Apostles, even though I am nothing.
Above he said hesitantly: "I think that I am not in the least inferior to the most eminent Apostles" (11:5), but now he speaks with greater force: "I am not in the least inferior," that is, he should not be considered lower than the apostles — Peter and the others. But here again he did not depart from his custom and added: "though I am nothing." Note his prudence. He does not compare himself with the false apostles, nor does he even deign to mention them, as one incomparably higher than they, but affirms that he is equal to the apostles. At the same time, he hints that the Corinthians insult the apostles when they place one equal to them below the false apostles.
2 Cor. 12:12. The signs of an Apostle were displayed before you
Though "I am nothing," he says, but do not pay attention to that; rather, notice that I omitted nothing of what is proper to the apostles, for you yourselves are witnesses that I fulfilled everything.
2 Cor. 12:12. with all patience,
The first quality of an apostle is patience and the courageous endurance of all things. But notice his humility. How many dangers, how many outward and inward struggles he summed up in a single word — patience. For that which was his own doing, that is, patience, he expressed in one word; but as for the signs, which belonged not to him but to the grace of God — in many words. Listen.
2 Cor. 12:12. Signs, wonders, and powers.
What the difference is between a sign and a wonder has been said in another place. But lest anyone think that this was said only about beneficial acts, he adds: "and powers." For "power" clearly points to something punitive as well. Notice here too how many dead, lepers, blind, demoniacs — all who received his benefactions, as well as those punished by him, such as Elymas — he encompasses so briefly.
2 Cor. 12:13. For what is it in which you were inferior to the other churches?
Lest anyone should say: true, you are great, but still you have not done what the apostles did in other churches, therefore he says: what do you lack? Did you receive a lesser gift compared to the other churches?
2 Cor. 12:13. Except that I myself was not a burden to you? Forgive me this wrong.
He rebukes them with great severity, saying: if you hold it against me that I did not burden you, but preached the Gospel to you without putting you to any expense, then I ask for indulgence; forgive me this fault. At the same time, these words also contain praise for them, since they considered it an offense that he did not deign to take anything from them.
2 Cor. 12:14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you.
Lest it seem that he constantly displays his disinterestedness as though intending to accept something later, he therefore says: it is not because I take nothing that I do not come to you; I have already been to you a second time, I am already preparing to set out a third time, and I will not burden you. Why? Not because you are afraid, and not because you are weak, but because "I seek not yours, but you," that is, your salvation and your souls, not your possessions.
2 Cor. 12:14. Children ought not to lay up treasure for the parents, but the parents for the children.
Since they would probably have said: you cannot have both us and our possessions, and that is why you are not disposed toward us, he provides the reasoning that parents ought to give to children, using the words "parents" and "children" in place of "teachers" and "disciples," and showing in this way that he strictly fulfills his duty and his role.
2 Cor. 12:15. I will most gladly spend what is mine and exhaust myself for your souls,
I, he says, not only will take nothing from you, but rather will give to you, for such is the meaning of the word "spend." And why do I say "spend" money? I myself "will be spent," that is, if for the salvation of your souls I need to lose my body, I will not spare it.
2 Cor. 12:15. Though I love you exceedingly, I am less loved by you.
In these words is expressed both condemnation and love. I do this, he says, for the sake of those loved by me, but who do not love me in return. See how many degrees this self-denial has: he did not take what was owed to him; the second — while being in need; the third — while preaching to them; the fourth — he gives; the fifth — not simply, but generously, for out of lack; the sixth — his very self; the seventh — for those who love but little; the eighth — for those who are greatly loved.
2 Cor. 12:16. But be it so, I myself did not burden you; nevertheless, being crafty, I caught you with guile.
2 Cor. 12:17. But did I take advantage of you through any of those whom I sent to you?
The meaning of these words is as follows: he himself did not "burden you," but someone might suspect that I, while accepting nothing myself, being a crafty man, instructed those sent by me so that they would ask you for something on their own behalf, in order that through this cunning, while exacting, I might appear not to exact. Whether this is fair—look and judge for yourselves. He calls this matter "craftiness" in order to reproach and shame them, and to show that they could have been giving against their will and as if as a result of deception—for craftiness consists precisely in taking from someone against their will. It is the greatest disgrace for them if they consider themselves victims of craftiness because they support their teacher.
2 Cor. 12:18. I urged Titus and sent with him one of the brothers: did Titus take any advantage of you?
A rebuke is contained in these words as well. He does not say: I sent, but: I urged, showing that even if Titus took anything, he took it by right, because he came at the request; but he nevertheless remained blameless. Together with him he also sent a certain other brother.
2 Cor. 12:18. Did we not act in one and the same spirit?
That is, was it not by the same spiritual gift? He calls the disinterestedness amid straitened circumstances a gift, and though it was his own doing, he ascribes it to God.
2 Cor. 12:18. Did we not walk in the same way?
And they (those sent by me) did not deviate from my path in anything, but showed the same strictness toward themselves. Notice how Paul not only established himself in this strictness, but also his co-workers, having taught them not to stain themselves even with rightful collection.
2 Cor. 12:19. Do you still think that we are merely defending ourselves before you? We speak before God, in Christ,
He was afraid of bringing upon himself the reproach of flattery, and therefore says: we say this not in order to win your favor, nor in order to justify ourselves, but before the face of God, "in Christ," that is, for the sake of Christ. So then, we say what actually was the case, and what is known to God, and not in order to win your favor. He said the same thing at the very beginning as well.
2 Cor. 12:19. And all this, beloved, is for your edification.
He did not say: I did all this and did not accept from you because you are weak (for that would be too harsh), but "for your edification" — so that you, he says, would not be scandalized concerning me — for this reason I did not accept, for your own benefit.
2 Cor. 12:20. For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not.
Do you see what fatherly care? Others sinned, yet Paul is alarmed, and does not state his thought directly, but with uncertainty. "Lest, when I come," he says, "I shall find you not such as I wish," that is, corrupted; and by necessity — "and that I shall be found by you not such as you wish," that is, an avenger and punisher.
2 Cor. 12:20. lest I find among you quarrels, envy, anger, strife, slanders, gossip, pride, disorders,
He ought to have put "pride" in first place, because they were puffed up against him, but so as not to appear to be seeking his own interests, he first speaks of what is of common concern; for from envy and slander everything else proceeds, and in turn all the rest kindles envy. "Gossip" is when someone brings a dispute against another over something; by "pride" he means haughty and arrogant ways, or when conceit becomes, as it were, someone's nature, for being puffed up against him, they esteemed the false apostles.
2 Cor. 12:21. Lest, when I come again, my God will humble me among you,
That is, the above said is sufficient, and I am afraid that, having come to you, I will be compelled to deal with you severely. By humiliation, then, he means the necessity of strongly punishing someone, although many consider this an honor for themselves. And he did not say "lest I be humiliated," but "lest my God humiliate me," showing that he would do this for the sake of God. And if the matter did not concern God and His commandments, he himself would not have appeared so severe. By the words "my God" he shows his fervent love for God.
2 Cor. 12:21. And that I should not have to mourn over many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they practiced.
Notice the tenderness of the apostle: he bewails the transgressions of others. He did not say "all," but "many," and not simply "who have sinned," but also "have not repented," because those who persist in their wound are worthy of compassion. He also does not expose them, giving them a convenient path to repentance; for he mentioned repentance so that they might turn to it, and so that when he comes, he would not have to punish them and therefore be humbled, that is, grieve exceedingly. Notice also that he mentioned repentance on account of the Novatians. By sin, understand every kind of uncleanness, because every sin defiles. Or in particular, the abominations of carnal intercourse, for in Corinth there was not just one adulterer, but many, and moreover in many forms of licentiousness.