PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Visions and Revelations | The Vision of Paradise | Further Boasting: Strength in Weakness | Paul’s Vision and Revelations | Paul is Driven to Sound His Own Praises |
| (11:1-12:18) | ||||
| 12:1-10 | 12:1-10 | 12:1-10 | 12:1-6 | 12:1-6 |
| 12:7-10 | 12:7-10 | |||
| Paul’s Concern for the Corinthian Church | Signs of An Apostle | Paul’s Concern for the Corinthians | ||
| 12:11-18 | 12:11-13 | 12:11-13 | 12:11-13 | 12:11-13 |
| Love For the Church | Paul’s Plans to Visit Corinth Again | |||
| (12:14-13:10) | ||||
| 12:14-21 | 12:14-18 | 12:14-15 | 12:14-15 | |
| 12:16-18 | 12:16-18 | |||
| A Call For Self-Examination and Amendment | Paul’s Fears and Anxieties | |||
| (12:19-13:10) | (12:19-13:10) | |||
| 12:19-21 | 12:19-21 | 12:19-21 | 12:19-21 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
- First paragraph
- Second paragraph
- Third paragraph, etc.
CONTEXTUAL INSIGHTS
- Paul’s special vision and his physical problems are both dealt with in the same context,
possibly both occurred 14 years previously in Tarsus (A.D. 42 or 43). This
cannot refer to his conversion experience which happened some 20 years earlier, although
I think his “thorn” was eye problems, which may have started with the encounter with Jesus
on the road to Damascus (cf. Acts 9:22,26). - Paul continues his biting sarcasm in 2 Cor. 12:11,13 and 15 as he did in 2 Cor. 11:4-5,7,19-21.
I believe chapters 10-13 are written in a Hellenistic rhetoric style for the purpose of
showing the arrogant Hellenistic-trained Jewish false teachers that he, too, knew and could
use their preferred literary style.
WORD AND PHRASE STUDY
÷2 CORINTHIANS 12:1-10
NASB (UPDATED) TEXT: 2 CORINTHIANS 12:1-10
1Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord. 2I know a man in Christ who fourteen years ago-whether in the body I do not know, or out of the body I do not know, God knows -such a man was caught up to the third heaven. 3And I know how such a man-whether in the body or apart from the body I do not know, God knows-4was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. 5On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses. 6For if I do wish to boast I will not be foolish, for I will be speaking the truth; but I refrain from this, so that no one will credit me with more than he sees in me or hears from me. 7Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me-to keep me from exalting myself! 8Concerning this I implored the Lord three times that it might leave me. 9And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. 10Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong.
12:1 “Boasting is necessary” The Greek term dei means “necessity.” The false teachers
were attacking Paul. He defended himself to protect his message. The term “boasting,” used so often
in chapters 10-13 (cf. 2 Cor. 10:8,13,15,16,17; 11:12,16,18,30; 12:1,5,6,9, see full note at
2 Cor. 1:12), characterized a type of rhetorical style popular in the first century. Paul showed
the arrogant false teachers that he could play their game.
This sentence was confusing to the ancient scribes, who modified it in several ways.
- some add “if” (MSS אi2,
H) - some changed dei (must) to de (but), (MSS א and D)
- the form in UBS4 is supported by MSS P46, B, D2, F, G (“A” rating)
Numbers 2 and 3 do show how early the original Greek texts were modified by
well-intentioned scribes.
| NASB | ”though it is not profitable” |
| NKJV | ”doubtless not profitable” |
| NRSV | ”nothing is to be gained by it” |
| TEV | ”even though it doesn’t do any good” |
| NJB | ”not that it does any good” |
If Paul’s boasting is to no advantage, why do it? He does it in sarcasm for
its effect, using the very terms and methodology of the false teachers (i.e., rhetorically
trained Jewish believers of the Diaspora who were somehow connected with the church in Jerusalem,
similar to the Judaizers of Galatians and the Pharisaic element seen in the Jerusalem Council of Acts 15).
▣ “visions and revelations” There is probably no distinction between these two terms;
both describe a type of direct revelation (cf. 1 Cor. 2:10; 11:23; Gal. 1:12; 2:2; Eph. 3:3). The
false teachers were probably claiming special direct revelation. The term “revelation” is
apocalypse, which means “an unveiling.”
False teachers, then and now, are characterized by
- sexual exploitation
- financial exploitation
- a claim to special and unique revelation
▣ “of the Lord” It may be a SUBJECTIVE GENITIVE, “a revelation from the
Lord” or an OBJECTIVE GENITIVE , “about the Lord.” The following context implies
“from the Lord” (PASSIVE VOICES, 2 Cor. 12:2,4,7).
12:2 “I know a man” This is a rabbinical way of speaking of oneself. Paul seems to be
reluctant even to mention the incident, but he does so because of his love for this church and
the false teachers’ claims of spiritual visions.
▣ “in Christ” This was Paul’s favorite designation of being a Christian. Believers
are identified with His life/death/resurrection (cf. Romans 6). The believer’s goal is to be
like Him (cf. Rom. 8:29; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 1 Thess. 3:13; 4:3; 1 Pet. 1:15).
George Ladd, A Theology of the New Testament, makes the interesting statement that
“the man in Christ is also in the Spirit. If the
opposite of ‘in Christ’ is to be in Adam, the opposite of ‘in the Spirit’
is to be ‘in the flesh.’ Life in the Spirit means eschatological
existence—life in the new age” (p. 483).
▣ “fourteen years ago” This was probably during Paul’s unrecorded early ministry
in Tarsus, just before Barnabas came to get him to help at Antioch (cf. Acts 11:25-26). Notice
that special visions were not an everyday occurrence for Paul, but he had several of them
(cf. Acts 9:4; 18:9; 23:11; 27:23).
▣ “whether in the body, I do not know, or out of the body I do not know” Paul himself
was not even sure exactly what happened (the phrase is repeated twice in 2 Cor. 12:2 and 3). It
was possibly like Ezekiel’s experience in Ezekiel 8 or like John’s experience in the book of
Revelation (cf. Rev. 1:10; 4:2; 17:3; 21:10). Notice that the body is not excluded from heaven
in Christianity as it was in Greek philosophy.
▣ “caught up” This same term is used of
- Philip in Acts 8:30
- “the rapture” in 1 Thess. 4:17
- the male child in Rev. 12:5
Its basic meaning is to seize as a carnivore does its prey. Paul was unexpectedly and
quickly moved in body or mind to God’s presence (cf. 2 Cor. 12:4).
▣ “the third heaven” See
Special Topic: The Heavens and
the Third Heaven and
Special Topic: Heaven
12:3-4 These verses further describe the event stated in 2 Cor. 12:2.
12:4 “Paradise” This is a Persian loan word for “a nobleman’s walled garden.” The Greek word
is used in the Septuagint for “the Garden of Eden” (cf. Gen. 2:8; 3:1; Ezek. 28:13; 31:18). The
term is used in Luke 23:43 for the righteous part of Hades or Sheol. In the extra-canonical book
The Secrets of Enoch, or II Enoch, chapter 8, it is used for the third heaven or
God’s presence. The third heaven and Paradise are both ways of referring to God’s presence.
▣ “heard inexpressible words, which a man is not permitted to speak” Humanity’s curiosity
is not to be eased in all areas of truth. As Lazarus did not speak of his experience in the grave,
Paul would not (i.e., too holy), could not (i.e., no adequate human vocabulary), share this experience.
There is an obvious word play on “unspeakable”: arrētos, “speech,” and hrētos
or possibly this was a technical idiom of the mystery religion’s initiation rites. Possibly there simply
was not human vocabulary adequate to express what he saw (cf. 1 Cor. 2:9).
12:5 Paul is not boasting in personal accomplishments (see full note at 2 Cor. 1:12), but in
God’s revelation of Himself through both personal experiences and the truth of the gospel. It is
Paul’s inadequacies that allow God to be glorified in him (compare John 15:5 with Phil. 4:13).
▣ “weakness” See
Special Topic: Weakness
12:6 “if” This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action.
▣ “foolish” See
Special Topic: Foolish People
▣ “so that no one will credit me with more than he sees in me or hears from me” This
is dripping with sarcasm. These false teachers flaunted many past experiences and credentials, which
the Corinthians only heard about. Paul says, “do not credit me with what I have not shown you, but
with what I have done while among you. Look at my record!”
12:7 “Because of the surpassing greatness of the revelations” This phrase can be grammatically
related to “no one will credit me” of 2 Cor. 12:6 or “to keep me from exalting myself” of 2 Cor. 12:7.
If dio is in the original text of 2 Cor. 12:7 (cf. MSS א, A,
B, F, G) then it probably goes with 2 Cor. 12:6, but dio is left out of several ancient Greek
manuscripts (cf. MSS P46, D, and the Vulgate, Armenian, and Peshitta translations). The
UBS4 gives its inclusion a “C” rating (difficulty in deciding).
For “surpassing greatness” (huperbolē) see
Special Topic: Paul’s Use
of Huper Compounds
▣ “to keep me from exalting myself” This same word is used in 2 Thess. 2:4 to describe
the prideful boasting of the “Man of Sin” or Antichrist. Paul is again contrasting himself with
the false teachers. They did flaunt themselves by means of their Sophistic rhetorical style
(which Paul is mimicking in chapters 10-13).
Paul believed that God (i.e., PASSIVE VOICE of “given”) had given
this “thorn in the flesh” for a purpose (i.e., hina clause). This may be the sense of
Rom. 8:28 (i.e., some Greek manuscripts read “God causes all things”), but the good is Christlikeness
so clearly expressed in Rom. 8:29 (i.e., conformed to the image of His Son). Satan is a servant!
▣ “thorn in the flesh” The term “thorn” can mean “stake” (i.e., literally “to be pointed”).
In Classical Greek it is used in the sense of a sharpened stake while in the Septuagint it is used
for a plant thorn (cf. Num. 33:55; Ezek. 28:24; Hos. 2:6). Some theories regarding Paul’s thorn in
the flesh are:
- early Church Fathers, Luther and Calvin, say it was spiritual problems with his
fallen nature (i.e., “in the flesh”) - Chrysostom says it was a problem with persons (cf. Num. 33:55; Jdgs. 2:3)
- some say it was epilepsy
- Sir William Ramsay says it was malaria
- I think it was ophthalmia, a common eye problem (compare Gal. 4:13-15 and 6:11)
exacerbated or caused by the blindness on the Damascus road (cf. Acts 9, possibly
an OT allusion in Jos. 23:13)
For “flesh” see
Special Topic: Flesh (sarx)
▣ “a messenger of Satan” God allows and uses the evil one (cf. Job 2:6; 1 Cor. 5:5;
1 Tim. 1:20). The term “messenger” seems to refer to a demonic agent. The term “messenger” in both
Hebrew and Greek can be translated “angel.” If so, we see that believers can be hurt by the demonic,
but notice it is for God’s purposes. God uses evil for His righteous purposes.
▣ “to torment me” This is a PRESENT ACTIVE SUBJUNCTIVE. The word literally
means “to strike with fists.” This problem was painful and recurrent.
▣ “to keep me from exalting myself” This is a purpose (i.e., hina) clause. The
spiritual claims of the false teachers accentuated their egotism. Paul’s humbled him.
12:8 “I implored the Lord” Contextually this could refer to (1) YHWH or (2) Jesus
(cf. John 14:13-14). Paul normally prays to the Father. Christians can pray to any one of the
Divine Persons of the Trinity, although normally we pray to the Father, in the name of the Son,
through the Spirit.
▣ “this” It is possible that “this” refers to (1) this situation; (2) this persecution;
(3) this messenger of Satan; or (4) this physical ailment.
▣ “three times” Jesus’ prayer in Gethsemane was repeated three times (cf. Matt. 26:42;
Mark 14:39,41). Three-fold repetition denotes emphasis. 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. 2 Cor. 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; 2 Cor. 1:5,7; Phil. 3:10; 1 Pet. 4:12-17). Our needs are God’s opportunity to
reveal Himself and His will to us!
12:9 “He has said” This is PERFECT TENSE, idiomatic for “He said finally.” NKJV has
this in red ink (i.e., a quote from Jesus).
▣ “My grace is sufficient for you” The character and presence of God is all Paul needs.
I think Paul may have been thinking of 1 Kgs. 8:27. This is one of the places in the OT where the
phrase “heaven and the heaven of heavens” is used, which may be the source of Paul’s “third heaven”
in 2 Cor. 12:2. Solomon’s prayer speaks of both the transcendence of God’s “highest heaven” and His
immanence in the Temple. Paul was not to dwell on the majesty of the third heaven, but on God’s
gracious nature and personal presence with him daily.
▣ “power is perfected” This is a PRESENT PASSIVE. God’s power operates
by different criteria than mankind’s. God receives the glory when the human vessel is weak and
incapable of meeting his/her needs. God’s power is His unchanging character!
This phrase may have reminded Paul of 1 Cor. 2:5 or 2 Cor. 4:7 and is simply unrelated
to the false teachers’ emphasis on human performance or merit.
▣ “boast about my weakness” See
Special Topic: Weakness
▣ “that the power of Christ” Notice it is God’s power! It is Christ’s power! Christ is God!
| NASB, NRSV | ”may dwell in me” |
| NKJV, NJB, Peshitta, REB | ”may rest upon me” |
| TEV | ”feel the protection. . .over me” |
This is the Greek term episkēnoō, which is epi plus
skēnē (tent, cf. 2 Cor. 5:1), therefore, metaphorical for overshadow or abide
upon. This word is found only here in the NT. This same root is used of the virgin birth of Jesus
(cf. Luke 1:35) the transfiguration of Jesus (cf. Matt. 17:5), and of the Apostles’ shadows falling
on people and their being healed (cf. Acts 5:15).
Paul knew that the cloud during the wilderness wandering period (cf. Exod. 40:35) was
called by the rabbis “the shekinah cloud of glory.” Shekinah means “to dwell with
permanently.” Paul wanted God’s personal presence, fully and completely revealed and embodied in
Christ, with him. This is the goal of Christianity, not personal power, personal prestige, a special
knowledge or experience (i.e., “To know Him came through weakness and suffering,” cf. Phil. 3:10).
12:10 “Therefore, I am well content with weakness” Paul knows from personal experience
(i.e., Damascus road) that good intentions and personal effort are not enough. We need grace
(cf. 2 Cor. 12:9), not power. No human being will usurp the glory of God (cf. 1 Cor. 1:29; Eph. 2:9).
God’s grace, power, and glory are accentuated in yielded, inadequate, human vessels.
▣ “I am well content with weakness” In the remainder of the verse Paul gives a brief
summary of his ministry trials, which he has mentioned before in 2 Cor. 4:7-11; 6:3-10; 11:24-28.
Paul knew fully the meaning of Jesus’ words in Matt. 5:10-12!
÷2 CORINTHIANS 12:11-13
NASB (UPDATED) TEXT: 2 CORINTHIANS 12:11-13
11I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody. 12The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 13For in what respect were you treated as inferior to the rest of the churches, except that I myself did not become a burden to you? Forgive me this wrong!
12:11 “I have become foolish” This is a PERFECT ACTIVE INDICATIVE. Some
faction (i.e., 1 Corinthians 1-4) or some group of itinerant false teachers (i.e., 2 Cor. 10-13) have
attacked Paul, his leadership, his authority, his style of speaking, and the gospel. So, Paul had
to defend himself. He did this in several ways.
- compared his life with theirs
- used their style of rhetoric, but with humility
- used sarcasm to make his points
▣ “I” The emphatic “I” (i.e., egō) is used in 2 Cor. 12:11,13,15, and 16.
▣ “commended” See full note at 2 Cor. 3:1.
▣ “in no respect was I inferior to the most eminent apostles” See full note at 2 Cor. 11:5.
▣ “if” This is a FIRST CLASS CONDITIONAL SENTENCE used for literary
purposes to make his point, not reality. Paul was not inferior to them in any sense.
▣ “I am a nobody” Paul knew and understood his position in grace alone (cf. 1 Cor. 15:9;
Eph. 3:8; 1 Tim. 1:15). He also knew his position as a called, gifted Apostle (cf. Acts 8,22,26)!
12:12 “by signs and wonders and miracles” Paul’s ministry was evidenced by the power of God
(cf. 1 Cor. 2:4; 4:20; Rom. 15:19). However, it was not just in miracles, but in his attitude and
actions toward this church which proved he was from God.
12:13 “I myself did not become a burden to you” Paul would not allow this factious church to
help him. He did let the churches at Philippi (Phil. 4:15) and Thessalonica (1 Thess. 3:6), but only
after he had left the cities. It hurt the church at Corinth’s feelings (cf. 2 Cor. 12:13a), but Paul
would not budge because of the accusations of the false teachers (cf. 2 Cor. 11:8-20). However, Paul
did support (as a principle) the church’s financial assistance for ministers (cf. 1 Cor. 9:3-18).
▣ “churches” See
Special Topic: Church (ekklēsia)
▣ “Forgive me this wrong” This is biting sarcasm.
÷2 CORINTHIANS 12:14-18
NASB (UPDATED) TEXT: 2 CORINTHIANS 12:14-18
14Here for this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you; for children are not responsible to save up for their parents, but parents for their children. 15I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less? 16But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit. 17Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? 18I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps?
| 12:14 | |
| NASB, NRSV, NJB | ”Here” |
| NKJV | ”now for“ |
| TEV | ”‒omitted‒” |
| Peshitta | ”Behold” |
This is the Greek emphatic PARTICLE idou, used so often
in the Gospels, usually translated “behold.” It serves to call attention to the following statement.
Paul uses it rarely (cf. Rom. 9:23 [OT quote]; 1 Cor. 15:51; 2 Cor. 5:17; 6:2 [OT quote],9; 7:11;
12:14; Gal. 1:20).
▣ “this third time” The book of Acts only records two visits to Corinth (cf. Acts 18:1;
20:2-3; 2 Cor. 1:15; 13:1,2). However, Acts is not a complete or detailed history, but a theological
document showing the spread of Christianity from people group to people group, from Palestine to Rome.
▣ “I will not be a burden” This refers to financial compensation (cf. 2 Cor. 11:9; 12:13;
1 Cor. 9:12,18). Paul affirmed the right of ministers to receive compensation, but personally rejected
it because
- he was attacked over this issue by the false teachers (cf. 2 Cor. 12:14b)
- his own background as a rabbi excluded this
▣ “but you” Paul does not want their money, but their loyalty and good will.
▣ “children. . .parents” Paul is using a family analogy. He considered himself their
spiritual father (cf. 1 Cor. 4:14-15; Gal. 4:19).
12:15 “spend” This Greek word can be understood in two ways:
- literally “to pay out money” (cf. Acts 21:24)
- figuratively “to spend entirely” or “pay everything or anything” (cf. Mark 5:26)
Paul was ready to give all his assets and/or himself for the cause of Christ among the
Corinthian believers.
Obviously Paul is using word plays on money. He did not want them spending money
on him, but he would spend himself for them.
▣ “for your souls” “Souls” (i.e., psychē) is used in the sense of persons
in Paul’s writings as is “spirit” (cf. pneuma, cf. Phil. 1:27).
This is not an ontological dichotomy in mankind, but a dual relationship to both
this planet and to God. The Hebrew word nephesh (BDB 659) is used of both mankind and the
animals in Genesis, while “spirit” (ruah, BDB 924) is used uniquely of mankind. This is
not a proof-text on the nature of mankind as a three-part (trichotomous)
being. Mankind is primarily represented in the Bible as a unity (cf. Gen. 2:7). For a good summary
of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson’s
Christian Theology (second edition) pp. 538-557 and Frank Stagg’s Polarities of Man’s
Existence in Biblical Perspective.
▣ “if” This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to
be true from the writer’s perspective or for his literary purposes.
▣ “more” This related group of terms characterizes Paul’s emotional and extravagant
literary style in 2 Corinthians . See full note at 2 Cor. 2:7.
▣ “am I to be loved less” The more Paul gave to them, the more they treated him with
less respect and love. This was an intolerable situation.
12:16 “nevertheless, crafty fellow that I am, I took you in by deceit” This may relate to the
contribution for the Jerusalem church in chapters 8-9. The false teachers possibly accused him of
sending others to collect money for himself (cf. 2 Cor. 12:17-18).
Paul’s comment here is biting sarcasm!
12:18 “Titus” It is surprising that Titus is never mentioned in the book of Acts (possibly he
was Luke’s brother). He was one of Paul’s most trusted and faithful helpers. Apparently Titus also did
not receive any money from this church, following Paul’s example.
▣ “the brother with him” This is probably the same one as in 2 Cor. 8:18. Some think
it was Luke (i.e., Origen). This taking along the representatives from the churches was Paul’s way
to disarm the accusations related to this contribution to the Jerusalem Church.
▣ Verses 17 and 18 have a series of four questions. The grammatical form of the first
two expect a “no” answer, while the last two expect a “yes” answer. The purpose of the questions
is to show that neither Paul nor Titus had taken advantage of them in any way, as some had charged.
▣ “in the same spirit” This refers to the redeemed human spirit of Titus
(i.e., LOCATIVE CASE), not the Holy Spirit (INSTRUMENTAL CASE). Paul
uses “spirit” to refer to himself often (cf. 2 Cor. 2:13; 7:13; 1 Cor. 2:11; 5:4; 16:18; Rom. 1:9;
8:16; Phil. 4:23). See note at 2 Cor. 7:13b.
Special Topic: Spirit in
the NT
÷2 CORINTHIANS 12:19-21
NASB (UPDATED) TEXT: 2 CORINTHIANS 12:19-21
19All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved. 20For I am afraid that perhaps when I come I may find you to be not what I wish and may be found by you to be not what you wish; that perhaps there will be strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances; 21I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced.
12:19 “All this time” Paul is referring to his current letter (i.e., 2 Corinthians ).
▣ “you have been thinking that we are defending ourselves to you” This is a sarcastic
remark. Paul knew this church well. They had an inflated estimation of their own worth and freedom.
▣ “it is in the sight of God” Paul used this very phrase in 2 Cor. 2:17, where he takes
an oath of truthfulness before God.
▣ “all for your upbuilding” Paul mentions his authority using this very term in 2 Cor. 10:8.
He defended himself to defend and protect this misguided church. His actions were for them, not
for himself.
▣ “beloved” Paul addresses this church with forthrightness, yet great love. This was a
term of endearment (cf. 1 Cor. 10:14; 15:58; 2 Cor. 7:1; 12:19).
12:20 This accurately reflects the 1 Corinthian description of this church toward each other
and towards Paul.
▣ “strife” See full note at 1 Cor. 2:11.
This term and the next are SINGULAR (cf. MSS P46,
א, A), but the other terms in the list are PLURAL.
▣ “jealousy” In this context it refers to a party or factious spirit (cf. 1 Cor. 3:3).
See note at 2 Cor. 9:2.
▣ “angry tempers” This refers to an outburst of rage (cf. Gal. 5:20; Eph. 4:31; Col. 3:8).
▣ “disputes” This term (i.e., eritheia) originally meant “to spin for hire.” It
came to be used for an aristocratic arrogance against those who had to work for a living. This attitude
fits the factional rivalry of 1 Corinthians, especially chapter 11. This term is used often by Paul
(cf. Rom. 2:8; Gal. 5:20; Phil. 1:17; 2:3; and also see James’ use in James 3:14,16).
▣ “slanders” This refers to speaking evil of another person, to defame them
(cf. Rom. 1:30; 2 Cor. 12:20; James 4:11; 1 Pet. 2:1,12; 3:16). This activity is used to describe
the activity of Satan.
▣ “gossip” This is the term “whisper,” which refers to tale-bearing behind someone’s
back in private.
▣ “arrogance” The Greek term phusioō originally meant to inflate or puff
up something (i.e., Robertson, Word Pictures in the New Testament, p. 105 and Vincent,
Word Studies, p. 766, from phusa ‒ bellows). It came to be used in Christian
literature (possibly coined by Paul) metaphorically for pride or arrogance. This was a major
spiritual problem for the church at Corinth. Paul uses this word in 1 Cor. 4:6,18,19; 5:2; 8:1;
13:4; and in a list of sins in 2 Cor. 12:20. It is only used outside the Corinthian letters in
the NT in Col. 2:18, where it refers to gnostic visions of special knowledge.
| NASB | ”disturbances” |
| NKJV | ”tumults” |
| NRSV, TEV | ”disorder” |
| NJB | ”disorders” |
See note at 1 Cor. 14:33. This was a factious church. This term is also used in
James 3:16.
There are several lists of vices in Paul’s writings (cf. Rom. 1:29-31; 1 Cor. 5:11; 6:9;
Gal. 5:19-21; Eph. 4:31; 5:34; Col. 3:5-9). In many ways they parallel the vice lists of the Stoics.
Christianity demands an ethical response. Eternal life has observable, moral characteristics.
12:21 Paul worried that if this church did not repent he would be forced to exercise his
Apostolic authority when he came back (cf. 2 Cor. 13:2). Some of the factions (i.e., 1 Corinthians)
and false teachers (i.e., 2 Corinthians ) were apparently leading godless lives of self indulgence.
| NASB, TEV, NJB | ”humiliate” |
| NKJV, NRSV, NIV | ”humble” |
Paul uses this root term in several senses in his Corinthian letters (taken from
Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 397.
- tapeinos
- low in situation, depressed (2 Cor. 7:6)
- to love meekly or without excess (2 Cor. 10:1)
- tapeinoō
- (MIDDLE VOICE) to live in humble condition (2 Cor. 11:7)
- to be humble with respect to hopes and expectations; to be depressed with
disappointment (2 Cor. 12:21)
▣ “mourn” See note at 1 Cor. 5:2.
▣ “those who have sinned in the past” This whole phrase translates one ARTICLE
and PARTICIPLE used only here and in 2 Cor. 13:2. It is a PERFECT ACTIVE
PARTICIPLE of the Greek PREPOSITION pro (i.e., before) and
hamartanō (i.e., to sin). The combined sense is those who have sinned and continue
to sin. The concept of “past” is not included, but an addition of the translators. Time is only
included in the INDICATIVE MOOD.
▣ “repented” This verse obviously refers to Christians who continue to sin. Repentance
is crucial, not only initially (cf. Mark 1:15; Acts 2:38,41; 3:16,19; 20:21), but continuously
(cf. 1 John 1:9). Repentance for a believer restores ellowship, not salvation! Repentance is an
attitude toward God and self more than a specific set of spiritual acts or steps. See full note at
2 Cor. 7:8-11
Special Topic: Repentance (NT)
Special Topic: Repentance (OT)
▣ “the impurity, immorality and sensuality” We must remember the godless, lustful culture
out of which these new believers from Corinth came. They had grown up with sexual excess and debauchery
in the name of the gods. However, notice that this verse also mentions the means by which Christians
deal with sin in their lives—repentance (cf. 1 John 1:9; Ps. 19:12-14). Faith and repentance
are both initial and ongoing spiritual experiences in the Christian’s life.
This list may reflect the actions of the false teachers who emphasized Greek rhetorical
style, which may imply that they had also been exposed to Gnosticism, which emphasized knowledge, but
depreciated ethical standards. All of these terms are listed in Paul’s sins of the flesh in Gal. 5:19.
Justification must not/cannot be separated from sanctification!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.
- Why does Paul mention his special revelation and then not tell us about it?
- Why is weakness a key to usability?
- Does God use evil to accomplish His purpose?
- Why was Paul so touch about receiving money from this church? (cf. 2 Cor. 12:20-21).
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