Chapter Twelve

The rapture of the Apostle Paul to the third heaven and the thorn of Satan that torments him (1–10). The Apostle’s concluding remarks on his self-commendation (11–21).

2 Cor 12:1-10. Since the Corinthians, of course, wished to have other proofs of the authenticity of Paul’s apostolic dignity besides those he spoke of in the previous chapter — that is, they wanted some miraculous signs from him — the Apostle now speaks of an extraordinary and miraculous event that took place in his life fourteen years before. He had an extraordinary vision — he was caught up into paradise and there saw what he had no ability to relate. And in general he had received very many revelations, so that God sent him a kind of illness to keep the Apostle from becoming too exalted in his own eyes.

2 Corinthians 12:1. It is not profitable for me to boast; yet I will go on to visions and revelations of the Lord. The Apostle recognizes that self-commendation will bring him no benefit. Why? Because in so doing, taking into account the Corinthians’ wishes, he must speak about the extraordinary revelations and visions he has received. Yet among his readers there may always be those who look suspiciously on this account and consider him a person prone to mere exaltation, capable of taking his own fantasies for divine revelations. Yes, boasting is disadvantageous for the Apostle! Nevertheless he must do it, for otherwise those same readers might say that he is far inferior to other preachers who boasted of having seen and heard Christ Himself. There is a certain distinction between “visions” and “revelations.” The former presuppose a revelation in symbolic images and pictures; the latter are revelations in verbal form.

2 Corinthians 12:2. I know a man in Christ who fourteen years ago — whether in the body I do not know, whether out of the body I do not know, God knows — was caught up to the third heaven. The Apostle speaks here about himself (cf. verses 6 and 7), but speaks about himself as if about a third party, out of humility, and partly as a historian narrating an event that happened to him. This was fourteen years before the writing of the Second Epistle to the Corinthians — that is, approximately in the year 44, when he was preparing to embark on his great missionary service (cf. Acts 11:26). What precisely this event consisted in — this even the Apostle himself cannot clearly determine: it is certain that he was at that time in a state of prophetic ecstasy and therefore did not know whether his body had participated in his ascent to paradise or whether he had been taken there only in his spirit. Yet the event did take place! As for the phrase “the third heaven,” it was evidently understood by the readers — otherwise the Apostle would have provided a corresponding explanation. Indeed, Jewish tradition spoke of the existence of three heavenly realms: 1) the cloudy, 2) the starry or that at the height of the sun, and 3) the highest, where the throne of God is. This division of the heavens had certainly been explained earlier to his readers by the Apostle Paul as well. There was also among the Jews a conception of seven heavens, but this conception was certainly not what the Apostle had in mind here, since in that case his ascent only to the third heaven would not yet have testified to any extraordinary exaltation.

2 Corinthians 12:3. And I know about such a man — whether in the body or out of the body, I do not know, God knows — 2 Corinthians 12:4. that he was caught up into paradise and heard inexpressible words, which it is not permitted for a person to speak. Having repeated that he does not know about the condition in which he found himself during this rapture — or translation to the third heaven — the Apostle nevertheless says with confidence that he, having reached the third heaven, found himself in paradise, that is, in the place of God’s immediate presence. In this sense, the word “paradise” (ὁ παράδεισος) is sometimes used in the Old Testament (Ezek 28:13 and following) and in the New (Rev 2:7), as well as very frequently in Talmudic literature. — “Inexpressible words” — more precisely: “which cannot be spoken to a human being, or in human language.” The Apostle evidently has in mind here the praises that are offered to God in paradise by the mouths of angels and saints. Such praises cannot be uttered by a mortal being (“speak” is not quite the most precise translation).

2 Corinthians 12:5. Of such a man I will boast; but of myself I will not boast, except about my weaknesses. “Of such a man” — that is, of himself insofar as he has been glorified by God — he, the Apostle, wishes or is able to boast. But within himself, as a specific known person, he sees only weaknesses. Indeed, in those visions and revelations with which he was glorified, he did not participate by his own powers: like the prophets, he was at those moments only a recipient of revelation.

2 Corinthians 12:6. But even if I want to boast, I will not be foolish, for I will be speaking the truth; but I refrain, so that no one may credit me with more than what he sees in me or hears from me. The Apostle, however, finds it necessary to note that he has other grounds for praising himself — only he does not wish to say everything, out of concern (the Apostle is obviously speaking with irony) that the Corinthians might rate him too highly in their estimation! Let them form their opinion of him only on the basis of what they know of his activity in their city and the surrounding regions.

2 Corinthians 12:7. And so that I might not be exalted by the abundance of the revelations, a thorn in the flesh was given to me, an angel of Satan, to torment me, so that I might not be exalted above measure. The revelations received by Paul were so extraordinary that they could have led him to pride. And so, to save him from pride, God sent him an illness that often reminded him that he was a weak, frail human being. The Apostle calls this illness “a thorn in the flesh,” “a messenger of Satan.” The first expression (σκόλοψ τῇ σαρκί) means literally a sharp thornbush spike that has penetrated deep into the flesh, not merely gone just barely under the skin (cf. Ezek 28:24), and thus serves as a designation for a very painful condition of the Apostle. The second expression (ἄγγελος σατᾶν) points to a particular servant of Satan who was sent to the Apostle, with God’s permission, as a companion who constantly accompanied him. This “messenger of Satan” was to “torment” the Apostle — more precisely: to strike him directly in the face with his fists (κολαφίζειν) and thereby afflict him. He was constantly present with the Apostle, as is shown by the fact that the Apostle asked God to “remove” him (verse 8). Apparently this was an illness, but what kind of illness the Apostle does not explain, since it was evidently known to the readers of the epistle. It is certain that this was not an inward state of the Apostle but something external that the Corinthians could observe — otherwise the Apostle would not have used such an expression as “striking with fists in the face.” Consequently one cannot see here any temptations of a fleshly character (the view of Jerome), or persecution by opponents (the view of Chrysostom), or tormenting memories of his former life (Mosheim). There remains the view (of St. Ambrose) that here we are to understand persecutions and even bodily injuries to which the Apostle Paul was sometimes subjected by his persecutors. But about these persecutions the Apostle had already spoken in chapter 11, and here he evidently wishes to point to something new. It is therefore most correct to see here the designation of an illness that constantly tormented the Apostle. As for what this illness was, various opinions exist. Some say it was epilepsy; others see here a suppurative inflammation of the eyes that frequently recurred in the Apostle; still others regard this illness as periodically intensifying neurasthenia. The first view cannot be accepted because epileptic seizures leave no memory in those who suffer from the disease, whereas Paul speaks of his illness as a painful splinter, as something whose blows he felt keenly. Eye disease (which some find hinted at even in Gal 4:15) likewise cannot be understood here, because the Apostle represents his illness as something that strikes him suddenly (blows from a fist). It is most probable, therefore, to suppose that what the Apostle had in mind was acute attacks of neurasthenia, which unexpectedly left him powerless and without willpower — and precisely at the times when he had to appear publicly as a preacher of the Gospel. This illness was sent to the Apostle at a specific moment in time (ἐδόθη — an aorist, pointing to a definite moment in the past) and most likely at the time when he began to be deemed worthy of extraordinary revelations from God. The Apostle calls this illness an “angel of Satan” either in a general sense, as something that stood in his way as an obstacle (it was in this sense that Christ used the word “Satan” of the Apostle Peter; see Matt 16:23), or with an eye to the activity of the devil, who endeavors to inflict bodily torments on people (Matt 12:22 and following; cf. Job 1:6 and following).

2 Corinthians 12:8. For this thing I pleaded with the Lord three times that it might depart from me. 2 Corinthians 12:9. But the Lord said to me: “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore most gladly I will rather boast in my weaknesses, so that the power of Christ may rest upon me. When this illness manifested itself in the Apostle as a chronic condition, the Apostle began to ask the Lord for deliverance from it. He turned to the Lord three times in prayer — during its most severe attacks; he did not dare trouble the Lord more than this, for after his third prayerful appeal the Lord explained to him in a revelation that the grace given to Paul would help him attain his goals despite the obstacles this persistent illness posed to his activity. By “the Lord” here the Apostle means Christ, as is evident from the final words of verse 9: “so that the power of Christ may rest upon me.” — “My power is made perfect in weakness.” Christ does not need people of exceptional strength of spirit and body in order to spread His Gospel throughout the entire world: His power acts in those He sends to preach the Gospel. And so now the Apostle wants to boast of his weaknesses, because thereby he may expect more abundant grace from Christ.

2 Corinthians 12:10. Therefore I take pleasure in weaknesses, in insults, in needs, in persecutions, in distresses for Christ’s sake; for when I am weak, then I am strong. Returning in thought to his other sufferings, the Apostle says that he does not refuse them also because when he endures them, Christ bestows His gracious help upon him. And to receive such help is so sweet! “Where there is affliction, there also is consolation. Where there is consolation, there also is grace. When he was cast into prison, then he worked miracles. When he suffered shipwreck and was carried off to a barbarian land, then he was especially glorified. When he stood bound before the tribunal, then he conquered the very judge. The same was true in the Old Testament: righteous men flourished amid trials” (Chrysostom). And so the Apostle says that he feels the strength given to him by Christ precisely in moments of trial: then he is strong. 2 Cor 12:11-21. The Apostle repeats what he said in chapter 11 about his selflessness, which he displayed in Corinth, and says that he will continue to take nothing from the Corinthians. Nor did he take anything from them through those he had sent. Then the Apostle declares that everything he has said above in defense of his apostolic dignity is by no means intended as a kind of self-justification — for which the Apostle has no need — but has been said for the edification of the Corinthians. They need to know this in order to reform themselves before the Apostle’s arrival; otherwise he will deal with them with full severity.

2 Corinthians 12:11. I have become a fool in boasting; you compelled me. For I ought to have been commended by you, for I was not at all inferior to the most eminent apostles, though I am nothing. 2 Corinthians 12:12. The signs of an apostle were performed among you in all endurance, in signs and wonders and mighty works. In his self-commendation, the Apostle has reached the point of foolishness. Indeed, he has been boasting of his weaknesses — who boasts of such things? The readers could have forestalled and guarded the Apostle against such foolishness if they had defended him against those who attributed too much significance to themselves (“the most eminent Apostles” — see 2 Cor 11:5). And the Corinthians had grounds for this, since the Apostle had demonstrated, while in Corinth, all the marks of a true Apostle. He had constantly and unceasingly (this is the meaning of the expression ἐν πάσῃ ὑπομονῇ, rendered in Russian not quite accurately as “with all patience”) performed signs and wonders in Corinth and given evidence of his extraordinary spiritual power. Thus, in Paul’s own view, an Apostle performs miracles and exercises the extraordinary authority granted to him in abundance.

2 Corinthians 12:13. For in what were you inferior to the other churches, except that I myself was not a burden to you? Forgive me this wrong. 2 Corinthians 12:14. Now for the third time I am ready to come to you. And I will not be a burden to you, for I seek not what is yours but you; for children ought not to save up for their parents, but parents for their children. 2 Corinthians 12:15. I will most gladly spend and be spent for your souls, even though loving you more abundantly, I am loved by you less. Cf. 2 Cor 11:7 and following. The Apostle with bitter irony asks forgiveness for the selflessness he showed in Corinth. And now, for the third time, he is preparing to go to Corinth — and again he intends to take nothing from the Corinthians as remuneration for his apostolic labors. On the contrary, he will spend on them even what he himself possesses, although they cannot be called loving children toward him, their spiritual father.

2 Corinthians 12:16. But be that as it may, I did not burden you; yet, being crafty, I caught you with deceit. 2 Corinthians 12:17. Did I take advantage of you through any of those I sent to you? 2 Corinthians 12:18. I urged Titus to go, and sent with him the brother. Did Titus take advantage of you? Did we not act in the same spirit? Did we not walk in the same steps? The Apostle deflects another accusation from himself. Apparently he was being charged with taking from the Corinthians not personally but through those he had sent, and therefore the Apostle says that those he had sent had taken nothing from the Corinthians. “One of the brothers” — that is, from among the Christians — was presumably not distinguished by anything particularly notable, and therefore the Apostle does not name him. Which journey of Titus is spoken of here? The one mentioned also in chapter 8, verses 17 and following. In that passage, verse 22 also speaks of this second, lesser-known “brother.”

2 Corinthians 12:19. Do you think all along that we have been defending ourselves before you? We speak before God in Christ; and all of this, beloved, is for your upbuilding. 2 Corinthians 12:20. For I am afraid that when I come I may not find you as I wish, and you may not find me as you wish — that there may be strife, jealousy, anger, quarrels, slander, gossip, arrogance, disorder, 2 Corinthians 12:21. and that when I come again my God may humble me before you, and I may have to mourn over many who sinned before and have not repented of the impurity, sexual immorality, and licentiousness that they practiced. Let the Corinthians not think that the Apostle feels any need to justify himself before them as if they were his judges. If he speaks about himself, he does so before God, his Supreme Judge, and speaks in Christ as an Apostle of Christ. Out of the love to which Christ calls all His followers — and Apostles in particular — he wishes only to give the Corinthians a firm foundation for forming a correct view of the Apostle, without which they cannot benefit from his coming stay in Corinth. They must know that the Apostle is guilty of nothing before God. Why must they know this? They must reform — and for this purpose the Apostle defends his dignity before them as their spiritual father, by trusting in whom they can reform. But as things stand, they still have many disorders of various kinds. He fears that upon his arrival in Corinth he will again feel shame before God on behalf of the church he founded here (this is the meaning of the first half of verse 21). It is quite possible that upon his arrival the Apostle will have to mourn over those Christians who brought their old vices from paganism into their new life, and who have not repented as they ought — that is, have not ceased the immorality in which they were living before their baptism.