The MacArthur Study Bible, NKJV

  11:16–33 After digressing to discuss the issue of financial support (vv. 7–12) and to expose the false teachers as emissaries of Satan (vv. 13–15), Paul returned to the “foolish” boasting the Corinthians had forced him into (vv. 1–6; see note on v. 1).

  11:16 let no one think me a fool. See note on v. 1. Since some of the Corinthians (following the false apostles’ lead) were comparing Paul unfavorably to the false apostles, he decided to answer fools according to their folly (Prov. 26:5). Paul’s concern was not personal preservation; rather, the apostle knew that by rejecting him in favor of the false apostles, the Corinthians would be rejecting the true gospel for a false one. So by establishing himself and his ministry as genuine, Paul was defending the true gospel of Jesus Christ.

  11:17, 18 Paul acknowledged that boasting is “not according to the Lord” (cf. 10:1), but the desperate situation in Corinth (where the false apostles made their “boast according to the flesh”) forced him to boast, not for self-glorification (Gal. 6:14), but to counter the false doctrine threatening the Corinthian church (see note on v. 16).

  11:19–21 These verses contain some of the most scathing sarcasm Paul ever penned, demonstrating the seriousness of the situation at Corinth and revealing the jealous concern of a godly pastor (see note on v. 2). Paul did not view his disagreement with the false apostles as a mere academic debate; the souls of the Corinthians and the purity of the gospel were at stake.

  11:19 The Corinthians, wrote Paul sarcastically, should have no trouble bearing with a “fool” like him, since they themselves were so wise (cf. 1 Cor. 4:10)!

  11:20 brings you into bondage. The Gr. verb translated by this phrase appears elsewhere in the NT only in Gal. 2:4, where it speaks of the Galatians’ enslavement by the Judaizers. The false apostles had robbed the Corinthians of their freedom in Christ (cf. Gal. 5:1). devours you. Or “preys upon you.” This probably refers to the false teachers’ demands for financial support (the same verb appears in Luke 20:47 where Jesus denounces the Pharisees for devouring widows’ houses). takes from you. Better translated “takes advantage of you” (it is translated “I caught you by cunning” in 12:16). The false apostles were attempting to catch the Corinthians like fish in a net (cf. Luke 5:5, 6). exalts himself. This refers to one who is presumptuous, puts on airs, acts arrogantly, or lords it over people (cf. 1 Pet. 5:3). strikes you on the face. The false apostles may have physically abused the Corinthians, but the phrase is more likely used in a metaphorical sense (cf. 1 Cor. 9:27) to speak of the false teachers’ humiliation of the Corinthians. To strike someone on the face was a sign of disrespect and contempt (cf. 1 Kin. 22:24; Luke 22:64; Acts 23:2).

  11:21 too weak for that. Paul’s sarcasm reached its peak as he noted that he was “too weak” to abuse the Corinthians as the false apostles had done (v. 20).

  11:22–33 The third and most comprehensive list recorded in this letter of Paul’s sufferings for the cause of Christ (cf. 4:8–12; 6:4–10).

  11:22 Are they Hebrews…Israelites…the seed of Abraham? To each of these questions Paul replied simply and powerfully, “so am I” (cf. Phil. 3:5).

  11:23 Are they ministers of Christ? Paul had already emphatically denied that they were (v. 13); however, some of the Corinthians still believed they were. Paul accepted that belief for the sake of argument, then went on to show that his ministry was in every way superior to the false apostles’ so-called “ministry.” I speak as a fool. See note on v. 1. Once again Paul expressed his extreme distaste for the boasting the Corinthians had forced him into. in labors…in deaths often. A general summation of Paul’s sufferings for the gospel; the next few verses give specific examples, many of which are not found in Acts. Paul was often in danger of death (Acts 9:23, 29; 14:5, 19, 20; 17:5; 21:30–32).

  11:24 forty stripes minus one. Deuteronomy 25:1–3 set 40 as the maximum number that could legally be administered; in Paul’s day the Jews reduced that number by one to avoid accidentally going over the maximum. Jesus warned that His followers would receive such beatings (Matt. 10:17).

  11:25 beaten with rods. Refers to Roman beatings with flexible sticks tied together (cf. Acts 16:22, 23). once I was stoned. At Lystra (Acts 14:19, 20). three times I was shipwrecked. Not including the shipwreck on his journey as a prisoner to Rome (Acts 27), which had not yet taken place. Paul had been on several sea voyages up to this time (cf. Acts 9:30; 11:25, 26; 13:4, 13; 14:25, 26; 16:11; 17:14, 15; 18:18, 21), giving ample opportunity for the 3 shipwrecks to have occurred. a night and a day I have been in the deep. At least one of the shipwrecks was so severe that Paul spent an entire day floating on the wreckage, waiting to be rescued.

  11:26, 27 in perils. Those connected with his frequent travels. “Waters” (rivers) and “robbers” posed a serious danger to travelers in the ancient world. Paul’s journey from Perga to Pisidian Antioch (Acts 13:14), for example, required him to travel through the robber-infested Taurus Mountains, and to cross two dangerous, flood-prone rivers. Paul was frequently in danger from his “own countrymen” (Acts 9:23, 29; 13:45; 14:2, 19; 17:5; 18:6, 12–16; 20:3, 19; 21:27–32) and, less often, from “Gentiles” (Acts 16:16–40; 19:23—20:1).

  11:26 false brethren. Those who appeared to be Christians, but were not, such as the false apostles (v. 13) and the Judaizers (Gal. 2:4).

  11:28, 29 Far worse than the occasional physical suffering Paul endured was the constant, daily burden of concern for the churches that he felt. Those who were “weak” (cf. Rom. 14; 1 Cor. 8) in faith, or were “made to stumble” into sin caused him intense emotional pain. Cf. 1 Thess. 5:14.

  11:30 I will boast…my infirmity. To do so magnified God’s power at work in him (cf. 4:7; Col. 1:29; 2 Tim. 2:20, 21).

  11:31 Realizing how incredible the list of his sufferings must have seemed, Paul called on God to witness that he was telling the truth (cf. v. 10; 1:23; Rom. 1:9; 9:1; Gal. 1:20; 1 Thess. 2:5, 10; 1 Tim. 2:7)—that these things really happened.

  11:32, 33 Paul related his humiliating escape from Damascus (cf. Acts 9:23–25) as the crowning example of the weakness and infirmity in which he boasted (v. 30). The Acts narrative names the hostile Jews as those who sought Paul’s life, whereas Paul here mentioned the governor under the Nabatean Arab king Aretas (9 B.C.-A.D. 40) as the one who sought him. Evidently the Jews stirred up the secular authorities against him, as they were later to do repeatedly in Acts (cf. Acts 13:50; 14:2; 17:13).

  2 Corinthians 12

  12:1–7 Paul continued, reluctantly, with his boasting (see note on 11:1). Though it was “not profitable,” since it could tempt his own flesh to be proud, the Corinthians’ fascination with the alleged visions and revelations of the false apostles left him little choice (v. 11).

  12:1 visions and revelations. Six of Paul’s visions are recorded in Acts (9:12; 16:9, 10; 18:9; 22:17, 18; 23:11; 27:23, 24), and his letters speak of revelations he had received (cf. Gal. 1:12; 2:2; Eph. 3:3).

  12:2–4 Since it took place 14 years before the writing of 2 Corinthians, the specific vision Paul relates cannot be identified with any incident recorded in Acts. It probably took place between his return to Tarsus from Jerusalem (Acts 9:30) and the start of his missionary journeys (Acts 13:1–3). caught up to the third heaven…caught up into Paradise. Paul was not describing two separate visions; “the third heaven” and “Paradise” are the same place (cf. Rev. 2:7, which says the tree of life is in Paradise, with Rev. 22:14, which says it is in heaven). The first heaven is the earth’s atmosphere (Gen. 8:2; Deut. 11:11; 1 Kin. 8:35); the second is interplanetary and interstellar space (Gen. 15:5; Ps. 8:3; Is. 13:10); and the third is the abode of God (1 Kin. 8:30; 2 Chr. 30:27; Ps. 123:1).

  12:2 a man in Christ. Though Paul’s reluctance to boast caused him to refer to himself in the third person, the context makes it obvious that he was speaking about himself; relating the experience of another man would hardly have enhanced Paul’s apostolic credentials. Also, Paul’s thorn in the flesh afflicted him, not someone else (v. 7).

  1
2:2, 3 whether in…or…out of the body. Paul was so overwhelmed by his heavenly vision that he did not know the precise details. However, whether he was caught up bodily into heaven (like Enoch, Gen. 5:24 and Elijah, 2 Kin. 2:11), or his spirit was temporarily separated from his body, was not important.

  12:4 inexpressible words…not lawful…to utter. Because the words were for him alone, Paul was forbidden to repeat them, even if he could have expressed them coherently.

  12:5 Of such a one I will boast. See note on v. 2.

  12:6 If Paul wished to boast about his unique experience (vv. 1–4) he would not be a fool, because it really happened. He refrained from boasting about it, however, because he wanted the Corinthians to judge him based on their observations of his ministry, not on his visions.

  12:7 the revelations. See note on v. 1. a thorn in the flesh…a messenger of Satan. This was sent to him by God, to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause. Paul’s use of the word “messenger” (Gr., angellos, or angel) from Satan suggests the “thorn in the flesh” (lit. “a stake for the flesh”) was a demonized person, not a physical illness. Of the 175 uses of the Gr. word, angellos, in the NT, most are in reference to angels. This angel was from Satan, a demon afflicting Paul. Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them he was tearing up Paul’s beloved church and thus driving a painful stake through Paul. Further support for this view comes from the context of chaps. 10–13, which is one of fighting adversaries (the false prophets). The verb translated “buffet” always refers to ill treatment from other people (Matt. 26:67; Mark 14:65; 1 Cor. 4:11; 1 Pet. 2:20). Finally, the OT describes Israel’s personal opponents as thorns (Num. 33:55; Josh. 23:13; Judg. 2:3; Ezek. 28:24). lest I be exalted above measure. The assault was painful, but purposeful. God was allowing Satan to bring this severe trouble in the church for the purpose of humbling Paul who, having had so many revelations, including a trip to heaven and back, would have been proud. The demonized false apostle attacking his work in Corinth was the stake being driven through his otherwise proud flesh.

  12:8 I pleaded…three times. Paul, longing for relief from this painful hindrance to his ministry, went to his Lord, begging Him (the use of the definite article with “Lord” shows Paul’s prayer was directed to Jesus) to remove it. The demons are only subject to His authority. The 3-fold repetition of Paul’s request parallels that of Jesus in Gethsemane (Mark 14:32–41). Both Paul and Jesus had their requests denied, but were granted grace to endure their ordeals.

  12:9 My grace is sufficient for you. The present tense of the verb translated “is sufficient” reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it (cf. 1 Cor. 15:10; Phil. 4:13; Col. 1:29). My strength is made perfect in weakness. Cf. 4:7–11. The weaker the human instrument, the more clearly God’s grace shines forth.

  12:9, 10 Paul took no pleasure in the pain itself, but rejoiced in the power of Christ that it revealed through him.

  12:11 become a fool. See notes on 11:1, 16; cf. 11:17, 21, 23. you have compelled me. See note on 11:1. the most eminent apostles. See note on 11:5.

  12:12 the signs of an apostle. Including, but not limited to, “signs and wonders and mighty deeds” (the miracle of the Corinthians’ salvation was also a mark of Paul’s apostleship, 1 Cor. 9:2). The purpose of miraculous signs was to authenticate the apostles as God’s messengers (cf. Acts 2:22, 43; 4:30; 5:12; 14:3; Rom. 15:18, 19; Heb. 2:3, 4).

  12:13 Paul had not slighted the Corinthians except by refusing to be a burden (see note on 11:7). With a touch of irony, he begged their forgiveness for that “wrong.”

  12:14 for the third time. The first was the visit recorded in Acts 18; the second was the “painful visit” (2:1; see Introduction: Background and Setting). not be burdensome. On his upcoming visit, Paul wished to continue his practice of refusing to accept support from the Corinthians. I do not seek yours, but you. Paul sought the Corinthians (cf. 6:11–13; 7:2, 3), not their money. children…parents…parents…children. To reinforce his point, Paul cited the axiomatic truth that parents are financially responsible for their children, not children (when they are young, cf. 1 Tim. 5:4) for their parents.

  12:15 Far from seeking to take from the Corinthians, Paul sought to give. The verb translated “spend” refers to spending money, and probably describes Paul’s willingness to work to support himself while in Corinth (Acts 18:3). “Be spent” describes Paul’s willingness to give of himself—even to the point of sacrificing his life.

  12:16–18 Although it was obvious to all that Paul had not personally taken advantage of the Corinthians, his opponents circulated an even more vicious rumor—that he was using craftiness and cunning to deceive the Corinthians (cf. 4:2). Specifically, the false apostles accused Paul of sending his assistants to collect the Jerusalem offering from the Corinthians while intending to keep some of it for himself. Thus, according to his opponents, Paul was both a deceitful hypocrite (because he really did take money from the Corinthians after all, despite his words in vv. 14, 15) and a thief. This charge was all the more painful to Paul because it impugned the character of his friends. Outraged that the Corinthians could believe such ridiculous lies, Paul pointed out that his associates did not take advantage of the Corinthians during their earlier visits regarding the collection (8:6, 16–22). The simple truth was that neither Paul nor his representatives had in any way defrauded the Corinthians.

  12:19 Lest the Corinthians view themselves as judges before whom Paul was on trial, the apostle quickly set them straight: only God was his judge (cf. 5:10; 1 Cor. 4:3–5). Paul sought to edify the Corinthians, not exonerate himself.

  12:21 When he visited them, Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit (the “painful visit,” 2:1; see Introduction: Background and Setting). If he found that they were not what he wished (i.e., still practicing the sins he listed), they would find him not as they wished—he would have had to discipline them (cf. 13:2). To find the Corinthians still living in unrepentant sin would both humiliate and sadden Paul. This warning (and the one in 13:2) was designed to prevent that from happening.

  2 Corinthians 13

  13:1 the third time. See note on 12:14. two or three witnesses. Not a reference to Paul’s 3 visits to Corinth, since he could be only one witness no matter how many visits he made. Paul informed the Corinthians that he would deal biblically (cf. Deut. 19:15; Matt. 18:16; John 8:17; Heb. 10:28) with any sin he found in Corinth.

  13:2 I will not spare. See note on 12:21.

  13:3 a proof of Christ speaking in me. Those Corinthians still seeking proof that Paul was a genuine apostle would have it when he arrived. They may have gotten more than they bargained for, however, for Paul was going to use his apostolic authority and power to deal with any sin and rebellion he found there (v. 2; see note on 12:21). who is not weak. Christ’s power was to be revealed through Paul against the sinning Corinthians (cf. 1 Cor. 11:30–32). By rebelling against Christ’s chosen apostle (1:1), they were rebelling against Him.

  13:4 Paul was to come to Corinth armed with the irresistible power of the risen, glorified Christ (cf. Phil. 3:10).

  13:5, 6 The Gr. grammar places great emphasis on the pronouns “yourselves” and “you.” Paul turned the tables on his accusers; instead of presuming to evaluate his apostleship, they needed to test the genuineness of their faith (cf. James 2:14–26). He pointed out the incongruity of the Corinthians’ believing (as they did) that their faith was genuine and his apostleship false. Paul was their spiritual father (1 Cor. 4:15); if his apostleship was counterfeit, so was their faith. The genuineness of their salvation was proof of the genuineness of his apostleship.

  13:5 disqualified. Lit. “not approved.” Here it referred to the absence of genuine saving
faith.

  13:7 do what is honorable. Paul’s deepest longing was for his spiritual children to lead godly lives (cf. 7:1)—even if they persisted in doubting him. Paul was even willing to appear “disqualified,” as long as the Corinthians turned from their sin (cf. Rom. 9:3).

  13:8, 9 Lest anyone think his reference to being disqualified (v. 7) was an admission of wrongdoing on his part, Paul hastened to add that he had not violated “the truth” of the gospel. The apostle may also have meant that he needed to take no action against the Corinthians if he found them living according to “the truth.” In that case, he would rejoice in his “weakness” (that is, his lack of opportunity to exercise his apostolic power), because that would mean that the Corinthians were spiritually “strong.”

  13:10 A one-sentence summary of Paul’s purpose in writing this letter.

  13:11 Paul’s concluding exhortations expressed the attitudes he prayed (v. 9) would characterize the Corinthians. the God of love and peace will be with you. An encouragement to the Corinthians to carry out the exhortations in the first part of the verse. Only here in the NT is God called “the God of love” (cf. 1 John 4:8).

  13:12 a holy kiss. A sign of greeting in biblical times (Matt. 26:49; Luke 7:45), much like the modern handshake. For Christians, it further expressed brotherly love and unity (Rom. 16:16; 1 Cor. 16:20; 1 Thess. 5:26; 1 Pet. 5:14).

  13:13 All the saints. Those in Macedonia (possibly Philippi; see Introduction: Background and Setting), from where Paul wrote 2 Corinthians. While encouraging unity within the Corinthian church, Paul did not want the Corinthians to lose sight of their unity with other churches.