2 Corinthians Chapter 12
The Strength of Grace in Weakness
A. Paul’s Vision and its Legacy in His Life
(2 Corinthians 12:1–6) Paul reluctantly describes his vision
“It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord: I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know, God knows—how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities. For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.” (2 Corinthians 12:1–6, NKJV)
Paul begins with great reluctance, confessing that it is “not profitable” for him to boast. He has already expressed this reluctance in the previous chapter, but because the Corinthians were so swayed by the “super apostles” who gloried in their mystical experiences, he must continue for the sake of their edification. He would much prefer to exalt Christ than himself, but in order to defend his ministry and protect the Corinthian church from deception, he sets forth his experience.
1. Visions and revelations of the Lord
Paul states, “I will come to visions and revelations of the Lord.” The false apostles likely paraded their so-called spiritual experiences as proof of their authority. Paul, in contrast, refers to a genuine revelation but introduces it in humility. His words remind us that while visions and revelations are biblical realities, they must be handled carefully and evaluated by their fruit.
Scripture gives numerous examples of divine visions: Zechariah, the father of John the Baptist, saw an angel in the temple (Luke 1:8–23). The disciples saw the glory of Jesus at His transfiguration, which was later described as a vision (Matthew 17:9). The women at the empty tomb encountered a vision of angels (Luke 24:22–24). Stephen, while being martyred, saw the heavens opened and Jesus standing at the right hand of God (Acts 7:55–56). Ananias received a vision instructing him to go to Saul (Acts 9:10). Peter was given a vision of clean and unclean animals to prepare him for ministry to the Gentiles (Acts 10:17–19; 11:5). When Peter was freed from prison, he thought at first he was seeing a vision (Acts 12:9). John received the Revelation on Patmos (Revelation 1:1). Paul himself had multiple visions: the appearance of Christ on the road to Damascus (Acts 22:6–11; 26:12–20), the Macedonian call (Acts 16:9–10), encouragement from the Lord while in Corinth (Acts 18:9–11), and a vision of an angel during the storm at sea (Acts 27:23–25).
Clearly, visions and revelations are biblical, but they are primarily given for the strengthening of faith and the direction of the servant who receives them. They are not to be used as personal trophies. Paul’s caution here reminds us to be wary of those who build ministries on sensational experiences rather than on the Word of God.
2. Paul’s humility in testimony
Paul writes of himself in the third person: “I know a man in Christ.” This rhetorical distance emphasizes his humility. He did not want to appear boastful or to draw attention to himself. Yet in verse 7 he transitions to the first person, making it clear that he is indeed the man who had this extraordinary encounter. His reluctance contrasts with the arrogance of the false teachers who boasted in themselves.
This restraint underscores the apostle’s priority: the gospel of Christ, not the glorification of self. When he described hardships and persecutions in the previous chapter, he wrote in the first person, since such trials did not exalt him. But in describing this vision of Paradise, he shifts to the third person, because such an experience could easily invite pride and admiration.
3. The timing of the vision
Paul says this happened “fourteen years ago.” The dating of this event is uncertain, since scholars are not agreed on when 2 Corinthians was written. It may have occurred during his early years in Syria and Cilicia (Galatians 1:21–2:1), at his stoning in Lystra (Acts 14:19), or during his ministry at Antioch (Acts 13:1–3). The most significant point is that Paul kept silent about this vision for fourteen years. Unlike the false apostles, he did not parade his experiences for admiration. He only mentions it here reluctantly and out of necessity, because of the Corinthians’ weakness.
4. The nature of the vision
Paul says he was “caught up to the third heaven” and “caught up into Paradise.” The “third heaven” was a common Jewish way of describing the dwelling place of God, beyond the atmospheric heaven and the starry heavens. “Paradise” is a term used of the abode of the righteous dead (Luke 23:43; Revelation 2:7). This was an exalted vision of God’s presence, not a dream or an imagination. He further says he heard “inexpressible words, which it is not lawful for a man to utter.” These heavenly revelations were beyond the capacity of human language, and he was not permitted to reveal them.
This underscores a crucial truth: heavenly experiences are not meant to satisfy curiosity but to strengthen the servant of God for faithful ministry. Paul’s silence for fourteen years, and his refusal to detail what he saw, prove that the purpose of such visions is spiritual strengthening, not public display.
The Strength of Grace in Weakness
A. Paul’s Vision and its Legacy in His Life
(2 Corinthians 12:1–6) Paul reluctantly describes his vision
“It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord: I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know, God knows—how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities. For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.” (2 Corinthians 12:1–6, NKJV)
e. Whether in the body I do not know, or whether out of the body I do not know, God knows
Paul makes it clear that he did not fully understand the nature of his own experience. Twice, he repeats that whether he was bodily transported to heaven or whether his spirit was temporarily taken while his body remained, only God knew. This repetition shows us the futility of speculation. The point is not how the experience happened, but that it happened. What mattered to Paul was the reality of the revelation, not the mechanics of it. As Adam Clarke comments, “As he could not decide himself, it would be ridiculous in us to attempt it.” The humility of Paul here rebukes the Corinthian fascination with spectacular claims and reminds us that the essence of true spiritual experience is not in the form but in the fruit it bears.
f. Such a one was caught up to the third heaven
Paul uses the term “the third heaven,” a phrase rooted in Jewish cosmology. The first heaven referred to the atmosphere or the skies where birds fly (Genesis 1:20). The second heaven referred to the celestial heavens of the sun, moon, and stars (Genesis 1:14–18). The third heaven was understood as the dwelling place of God, His throne, and the place of His glory. As Clarke put it, “In the sacred writings three heavens only are mentioned. The first is the atmosphere… The second, the starry heaven… And, thirdly, the place of the blessed, or the throne of the Divine glory.” Thus, Paul was caught up into the very presence of God. His experience was not unlike that of Isaiah, who said, “In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple” (Isaiah 6:1, NKJV), or John, who recorded, “After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, ‘Come up here, and I will show you things which must take place after this.’ Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne” (Revelation 4:1–2, NKJV).
g. He was caught up into Paradise
Paul then identifies this third heaven as “Paradise.” The word comes from a Persian term used for an enclosed, royal garden. In Jewish and Christian thought, it came to signify the blessed dwelling place of the righteous in the presence of God. Jesus used the same term when He promised the repentant thief on the cross, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43, NKJV). While some early Christians wrongly speculated that Paradise was a temporary waiting place for the souls of believers until the resurrection, Scripture makes it clear that to be absent from the body is to be present with the Lord (2 Corinthians 5:8). Thus, Paul’s vision was not of some earthly garden, nor of a holding place, but of the very throne room of God.
h. And heard inexpressible words, which it is not lawful for a man to utter
What strikes us about Paul’s account is its restraint. Unlike many modern claims of heavenly visions filled with vivid descriptions and self-promotion, Paul gives us no details of what he saw. Instead, he only tells us what he heard, and even then, he explains that the words were “inexpressible” and not lawful for a man to utter. In other words, God gave him revelation that was too holy, too transcendent, and too sacred for him to communicate. Paul waited fourteen years before even mentioning the event, and then did so reluctantly, carefully removing the focus from himself by using the third person.
This makes his testimony radically different from those who boast about heavenly visions to build their reputations. Paul’s silence for so long shows that his motive was not self-exaltation but obedience to God. What he heard was not for public consumption. We may be curious, but our curiosity is not God’s concern. As with John in Revelation, who was commanded, “Seal up the things which the seven thunders uttered, and do not write them” (Revelation 10:4, NKJV), some things are reserved for the servant alone.
i. Of such a one I will boast; yet of myself I will not boast, except in my infirmities
Paul makes a sharp distinction between the man who experienced this vision and “himself” in his ordinary weakness. If he were to boast in anything, it would be in his infirmities. This theme runs consistently through 2 Corinthians. In 11:23–30 he catalogued his sufferings, weaknesses, and hardships, and he boasted in those because they magnified Christ’s power. Here again, he refuses to boast in the vision, though it would be tempting. The “super apostles” would have built their entire ministries around such an experience, using it as proof of their superiority. Paul instead calls that foolishness. To boast in visions is to draw attention to oneself. To boast in weaknesses is to direct glory to Christ.
j. The purpose of Paul’s vision
Finally, we must ask why Paul was given such an experience. It was not for his personal glory. Rather, it was to strengthen him for the immense burden of ministry, for the suffering he would endure, and for the gospel legacy he was called to leave. The vision was not wasted—it sustained Paul through shipwrecks, persecutions, imprisonments, and betrayals. It also assured him of the glory to come, enabling him to finish his race with endurance. In this sense, the vision was for us as well. Though we do not know what Paul heard, we benefit from the truth he was commissioned to proclaim, truth that was deepened and solidified through this encounter with Paradise.
The Strength of Grace in Weakness
B. The Presence of Paul’s Thorn in the Flesh
(2 Corinthians 12:7)
“And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure.” (2 Corinthians 12:7, NKJV)
a. And lest I should be exalted above measure by the abundance of the revelations
Paul acknowledges the ever-present danger of spiritual pride. After being caught up into the third heaven and Paradise, hearing inexpressible words not lawful for man to utter, it would have been natural to glory in himself or to allow others to glorify him. The phrase “lest I should be exalted above measure” makes it clear that God, in His providence, intervened to prevent Paul from being lifted up in pride. Even apostles are not immune to temptation, and Paul’s transparency reminds us that the sin of pride can root itself in the holiest of men.
As Matthew Poole observed, “The best of God’s people have in them a root of pride, or a disposition to be exalted above measure, upon their receipt of favours from God not common to others.” Pride is the oldest and most dangerous of sins, for it was pride that corrupted Lucifer (Isaiah 14:12–15), and pride that Scripture repeatedly warns God resists: “God resists the proud, but gives grace to the humble” (James 4:6, NKJV).
b. A thorn in the flesh was given to me
Paul explains the means by which God kept him humble: “a thorn in the flesh.” He describes this affliction not as something inflicted, but as something “given.” This is a remarkable perspective. He does not view his suffering as random misfortune but as a sovereignly permitted gift from God. As Charles Spurgeon pointed out, “He says, ‘There was given to me.’ He reckoned his great trial to be a gift. He does not say, ‘There was inflicted upon me a thorn in the flesh,’ but, ‘There was given to me.’”
Paul’s heavenly vision remained hidden for fourteen years, but his thorn in the flesh was visible to all. The Corinthians, who were tempted to despise Paul’s physical weakness, may have even used this as a reason to doubt his apostleship. Yet in God’s design, this apparent weakness was the very thing that preserved Paul from spiritual destruction.
c. A thorn in the flesh: what kind of thorn?
Our English word “thorn” suggests something like a splinter or a small irritation, but the Greek word skolops means a stake or a sharp tent peg. It conveyed something extremely painful, persistent, and debilitating. In the Septuagint, skolops was often used of objects or persons that continually caused grief, frustration, or trouble. This imagery suggests not a minor annoyance but a constant, agonizing trial that pierced Paul’s life.
Scholars and commentators throughout church history have speculated about what the thorn was. Some suggest poor eyesight (cf. Galatians 4:15; 6:11), others a chronic illness, others recurring persecution, or even spiritual harassment. Ultimately, the ambiguity is intentional. By not identifying it, Paul universalizes the principle so that believers in every age can apply it to their own “thorn.”
d. A thorn in the flesh was given to me, a messenger of Satan to buffet me
Here is the paradox: the thorn was both given by God and described as “a messenger of Satan.” Satan, no doubt, was eager to afflict Paul and did so with malicious intent. Yet even Satan’s activity was limited by divine permission, just as with Job: “And the Lord said to Satan, ‘Behold, he is in your hand, but spare his life’” (Job 2:6, NKJV). Satan desired Paul’s destruction, but God used the same affliction for Paul’s sanctification.
The word “to buffet” means to strike repeatedly with the fist, to beat black and blue. Paul testifies that this affliction felt like constant blows from an adversary. This gives us insight into the spiritual reality: those most blessed by God are often those most buffeted by the devil. As Alan Redpath observed, “Often the man who is being most blessed of God is being most buffeted by the devil.”
This truth dismantles the illusion that visible success in ministry means an absence of suffering. On the contrary, deep blessing and deep buffeting often go hand in hand.
e. The insufficiency of worldly counsel
Paul’s experience also contrasts sharply with how the world would approach such an affliction. If he had sought counsel without a biblical perspective, he might have been told to maintain a positive outlook, to look inward for strength, to find support groups, or to take medication for discouragement. He might have even been accused of lacking faith. While some of these suggestions might help in lesser trials, none would have addressed the divine purpose in Paul’s thorn.
The true answer was not to look inward, nor outward to others, but upward to Christ, the Wonderful Counselor. Only He could explain the reason for the thorn, reveal the sufficiency of grace, and show that God’s strength is perfected in human weakness.
C. Paul’s Prayer Regarding the Thorn in the Flesh
(2 Corinthians 12:8)
“Concerning this thing I pleaded with the Lord three times that it might depart from me.” (2 Corinthians 12:8, NKJV)
a. Concerning this thing I pleaded with the Lord
Paul did exactly what he exhorted other believers to do in times of trial. His instinct was not resignation, bitterness, or self-reliance but prayer. He obeyed the principle he later wrote in Philippians 4:6: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.” This shows us that Paul was not a stoic, nor was he one who gloried in pain for its own sake. His first instinct was to take his burden to the Lord, modeling for believers the life of dependent prayer.
b. I pleaded with the Lord three times
Paul did not merely mention the matter once in passing; he repeatedly brought it before the Lord. The word “pleaded” indicates earnest, fervent supplication. We can imagine the progression: at first Paul may have thought, “This is no problem; I will give it to the Lord in prayer.” But when relief did not come, he prayed again with greater intensity. After the third time without deliverance, Paul recognized that God had a purpose for the thorn.
Some suggest that this “three times” is a Hebrew idiom for repeated and continual prayer, much like when Jesus told Peter to forgive “seventy times seven” (Matthew 18:22). G. Campbell Morgan explains, “That does not mean three times. It is the Hebrew figure for ceaselessly, continuously, over and over again.” In other words, Paul likely prayed for this many more times than three, but the Spirit led him to present it in this threefold structure, emphasizing fullness and completeness.
Importantly, this shows that it is not unspiritual to pray repeatedly for deliverance. Jesus Himself prayed three times in Gethsemane, using the same words: “Again He went away and prayed, and spoke the same words. And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him. Then He came the third time and said to them, ‘Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners’” (Mark 14:39–41, NKJV). If the Son of God repeated His petitions, Paul was not wrong to do the same.
As John Trapp wisely said, “God respecteth not the arithmetic of our prayers, how many they are; not the rhetoric of our prayers, how neat they are; nor the geometry of our prayers, how long they are; nor the music of our prayers, how melodious they are; nor the logic of our prayers, how methodical they are; but the divinity of our prayers, how heart-sprung they are. Not gifts, but graces prevail in prayer.”
c. Pleaded with the Lord
The language emphasizes passion and urgency. Paul was not indifferent or casual in this matter. He knew the thorn hindered him, and he begged God for relief. His surprise at the lack of response shows that even apostles had to wrestle with unanswered prayer. It would have been natural for him to expect God to remove it swiftly, especially since the affliction was hampering his ministry. But God’s silence in the first and second attempts added another dimension to Paul’s trial.
d. That it might depart from me
Paul’s prayer was straightforward: he wanted the thorn gone. He was not a masochist who enjoyed suffering for its own sake. Like Christ in Gethsemane, his first instinct was to pray for deliverance. That is a normal and godly impulse. However, God did not grant his request, teaching Paul that His will in this case was not the removal of suffering but the demonstration of divine strength through it.
Thus, Paul’s trial was threefold:
Physical, in that it was “a thorn in the flesh.”
Spiritual, in that it was “a messenger of Satan.”
Devotional, in that it produced an unanswered prayer, testing his faith and deepening his trust.
e. Concerning this thing: What exactly was Paul’s thorn in the flesh?
The text does not specify, and commentators throughout church history have offered suggestions. Some see it as primarily spiritual harassment. Others interpret it as persecution. Many conclude it was a recurring physical ailment, perhaps affecting his eyesight or health. Still others suggest it was mental affliction or even temptation.
Among the earliest Christian writers, Tertullian suggested that the thorn was some form of earache or headache. Later, the historian Sir William Ramsay proposed it was a form of recurring malaria common in the Mediterranean, which caused severe fever, headaches described as like “a red-hot bar thrust through the forehead,” and periods of exhaustion that left sufferers loathing themselves.
Ultimately, the ambiguity is intentional. God in His wisdom did not reveal the specific nature of Paul’s thorn so that all believers, whatever their affliction, might apply this passage to their own circumstances. As Charles Spurgeon remarked, “I generally find that each expositor has selected that particular thorn which had pierced his own bosom.” If the thorn were identified, only those with that specific affliction might claim comfort from this passage. By leaving it undefined, the Spirit ensures that every believer with a thorn—whether physical, emotional, spiritual, or circumstantial—can find encouragement in Paul’s experience.
D. God’s Provision to Paul Through His Thorn in the Flesh
(2 Corinthians 12:9–10)
“And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.” (2 Corinthians 12:9–10, NKJV)
a. And He said to me
God did not remain silent to Paul’s repeated prayers. He answered—but not in the way Paul had first hoped. Instead of removing the thorn, the Lord revealed His purpose in it. This reminds us that unanswered prayer is often not unheard prayer. God always answers, though not always in the form we expect. Many believers miss God’s provision because they close their ears when His answer does not align with their desires. Paul demonstrates true discipleship in that he received God’s word and submitted to it.
b. My grace is sufficient for you, for My strength is made perfect in weakness
This is one of the most profound statements in all of Scripture. God’s answer was not deliverance from the thorn but the continual sufficiency of His grace. The verb “is” shows ongoing action: grace is not a one-time gift but a continual supply. God’s grace was sufficient then, and it remains sufficient now.
Relief may come in two ways: either by removing the burden or by strengthening the one who bears it. God chose the second way for Paul. Rather than taking the thorn away, God supplied sustaining grace. As Spurgeon put it, “Great tribulation brings out the great strength of God… Oh, there must be the weakness of man, felt, recognized, and mourned over, or else the strength of the Son of God will never be perfected in us.”
We do not truly believe in the sufficiency of grace until we are brought face-to-face with our own insufficiency. Human pride resists weakness, but until we embrace it, we cannot experience the fullness of divine power. In American culture especially, where the “self-made man” is idolized, it is difficult to receive this truth. But God’s power shines most brightly in vessels that are cracked and frail, because the treasure is clearly of Him and not of us (2 Corinthians 4:7).
c. My grace is sufficient: how grace meets the need
God’s grace met Paul’s need in several ways:
Grace expresses God’s acceptance and favor. Grace means that God looks upon us with love and pleasure. To know that we are approved by Him, despite weakness, gives stability when affliction threatens to unseat us.
Grace is constant. It is not withdrawn when we fail, stumble, or sin. Since it is given freely in Christ, it is ever available. As John 1:16 says, “And of His fullness we have all received, and grace for grace.”
Grace is power. The world associates power with dominance, control, or destruction. But God’s power is revealed in grace—in sustaining, redeeming, and transforming frailty. Far from weakness, grace is divine strength channeled into human insufficiency.
d. My grace is sufficient for you: emphasis in every word
Each word of Christ’s answer contains inexhaustible comfort:
“My grace is sufficient for you.” This is not human strength or shallow optimism; it is the grace of Christ Himself. He bore thorns on His brow (Matthew 27:29), and so He knows the weight of suffering. His grace is personal, experiential, and sympathetic.
“My grace is sufficient for you.” It is sufficient right now, in the present. As Spurgeon said, “It is easy to believe in grace for the past and the future, but to rest in it for the immediate necessity is true faith.” This sufficiency is for the current trial, no matter how severe.
“My grace is sufficient for you.” Not for Paul alone, not for apostles alone, but for every believer. The promise is universal, applying to each one of God’s children. Your thorn may be different than Paul’s, but the sufficiency of grace remains the same.
“My grace is sufficient for you.” The sufficiency is unlimited. Spurgeon noted, “This sufficiency is declared without any limiting words… sufficient to uphold thee, sufficient to strengthen thee, sufficient to comfort thee, sufficient to make thy trouble useful to thee… sufficient to bring thee home to heaven.”
Alan Redpath illustrated it memorably: “As if a little fish could swim in the ocean and fear lest it might drink it dry! The grace of our crucified, risen, exalted, triumphant Saviour, the Lord of all glory, is surely sufficient for me!”
John Bunyan testified similarly when these words suddenly broke upon him with such power that each word seemed larger than life: “My—grace—is—sufficient—for—thee.” He described the overwhelming comfort of lingering over each word as if it were “a mighty word unto me.”
e. Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me
Once Paul received this word, he no longer resisted the thorn. Instead, he gloried in it, because he understood that his weakness became the channel of Christ’s power. The verb “rest upon” literally means “to pitch a tent upon,” picturing the power of Christ dwelling over him like the Shekinah glory. Infirmities thus became altars of God’s strength, where His grace was displayed most vividly.
f. Therefore I take pleasure in infirmities… for when I am weak, then I am strong
Paul’s conclusion is startling: he actually delighted in trials. This was not a sadistic love of pain but a recognition that weakness is the stage upon which Christ displays His strength. He lists the categories of affliction—infirmities, reproaches, needs, persecutions, and distresses—and declares that each, when endured for Christ’s sake, becomes a means of spiritual empowerment.
The paradox “when I am weak, then I am strong” captures the heart of the gospel itself. Just as Christ triumphed through the weakness of the cross, so believers experience victory through their weakness. Human frailty becomes the canvas upon which God paints His power.
“And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.” (2 Corinthians 12:9–10, NKJV)
e. Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me
Paul recognizes that his infirmities were not curses but blessings, because they forced him into continual dependence on the grace and strength of Christ. Without the thorn, Paul could have been lifted up by pride, thinking he was self-sufficient due to his extraordinary revelations. Instead, God engineered circumstances so that Paul would be kept humble and dependent. This dependence made him far stronger than he ever could have been in independence.
Many believers wrongly think that Christian maturity means becoming less dependent upon God, as though spiritual growth leads to autonomy. In reality, the exact opposite is true. Genuine Christian maturity is deeper dependence, a growing awareness of our own insufficiency and a constant reliance on God’s grace. To assume that maturity means independence is to confuse God with earthly parents. Many treat God as someone we eventually “grow out of,” giving Him respect but living as though we no longer need His authority. True maturity, however, means never outgrowing Him, but learning daily that apart from Christ we can do nothing (John 15:5).
Furthermore, many harbor a false hope that the Christian life will one day become easy—that struggles with sin will vanish and trials will cease. This is an illusion. If even the Apostle Paul experienced continual weakness, then no Christian should imagine surpassing him. The illusion of independence leaves one weaker, not stronger, for as Morgan observed, “There is nothing more hindering to the work of God than the uplifted and proud Christian.”
For ministers especially, this principle is vital. Alexander Maclaren warns that those who rely on intellect, culture, or human sufficiency in gospel work will ultimately fail. God works best through empty vessels—through those who know they are nothing apart from Him. As Alan Redpath beautifully put it, “God works through the man who has been wiped clean and turned inside out, his life emptied before the Lord until he is hopelessly weak, that no flesh might glory in His presence.”
f. Therefore I take pleasure in infirmities
Paul does not merely resign himself to weakness; he welcomes it. He delights in infirmities because they are the very means by which Christ’s strength rests upon him. This was not masochism or asceticism. Paul did not seek out pain or cultivate suffering as if that made him more righteous. He did not view the thorn as a way of earning God’s favor, but as a God-ordained means of displaying God’s sufficiency.
Paul’s example reminds us that our weaknesses are not obstacles to victory but opportunities for it. Even if we grew to Paul’s level of maturity, God would still need to keep us dependent. As Hughes observed, “In the Christian perspective there is no place for the aimless non-resistance of dispirited resignation.” To take pleasure in infirmities is not passive surrender but active rejoicing in God’s purpose.
g. I take pleasure in infirmities: not asceticism, but faith
Paul’s rejoicing in weakness is not the twisted joy of ascetics who embrace pain, dirt, or disease in hopes of meriting righteousness. Later church history developed this unhealthy view, but Paul rejects it entirely. His pleasure was not in the suffering itself, but in what the suffering produced: a greater manifestation of Christ’s power. As Hughes comments, the notion of courting martyrdom or practicing asceticism “is diametrically opposed to the Apostle’s mind and to the whole tenor of the gospel.” The gospel is not about self-inflicted suffering to gain favor with God, but about faith in Christ and the sufficiency of His grace.
h. For when I am weak, then I am strong
This paradox is Paul’s triumphant conclusion. The thorn was not punishment; it was preparation. God did not intend to crush Paul but to display His divine strength through him. Consider Paul’s life: he was no weak man by worldly standards. He traveled the ancient world, endured stonings and imprisonments, survived shipwrecks, preached before kings and slaves alike, and planted churches that have shaped history. Yet Paul insists that all of this strength came not from himself but from Christ’s grace working through his acknowledged weakness.
He echoes this truth in Philippians 4:13: “I can do all things through Christ who strengthens me.” Calvin adds insight: “The valleys are watered with rain to make them fruitful while the summits of lofty mountains remain dry. A man must become a valley if he wants to receive the heavenly rain of God’s spiritual grace.”
Spurgeon draws the principle further: “The worst trial a man may have may be the best possession he has in this world; that the messenger of Satan may be as good to him as his guardian angel; that it may be essential to our soul’s salvation that we should do business not only on deep waters, but on waters that cast up mire and dirt. The worst form of trial may, nevertheless, be our best present portion.”
i. Summary: weakness as the stage for Christ’s strength
Paul’s experience serves as a sharp contrast to the boasting of the so-called “super apostles.” Instead of glorifying himself, Paul magnifies his thorn, because through it he encountered the sufficiency of grace. His opponents only saw the thorn; they could not see the divine purpose behind it. But Paul knew, and so he rejoiced.
The greatest example of this principle, of course, is Christ Himself. He was crucified in weakness but raised in power. As Redpath reflects, “Could anyone on earth be more meek than the Son of God to be hung on the cross, hung in our place that He might redeem us from our sins? As that point of absolute weakness was met by the mighty power of God as He raised Him from the dead, I wonder if the pressure of the thorn in Paul’s life was a reminder of the power of the cross.”
Still, we must be cautious: not every thorn automatically produces glory. The thorn becomes a blessing only when met with faith, dependence, and the sanctifying work of the Spirit. Spurgeon warned, “Without the sanctifying power of the Holy Spirit, thorns are productive of evil rather than good. In many people, their thorn in the flesh does not appear to have fulfilled any admirable design at all; it has created another vice, instead of removing a temptation.”
E. Conclusion to Paul’s “Foolish Boasting”
(2 Corinthians 12:11–13)
“I have become a fool in boasting; you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing. Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds. For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!” (2 Corinthians 12:11–13, NKJV)
a. I have become a fool in boasting
Paul begins this conclusion by confessing again that his boasting was foolish in itself. He did not want to exalt himself or dwell on his own experiences, but the Corinthians left him no choice. Their failure to defend his apostolic authority, and their willingness to entertain the slander of the so-called “super apostles,” forced Paul to defend himself. He speaks with almost apologetic language, for he would have much rather exalted Christ than himself. Yet in order to preserve the church from deception, he submitted to what he called “foolish boasting.” This reinforces the pastoral heart of Paul—he endured personal discomfort for the sake of their spiritual safety.
b. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing
Paul identifies the real issue: the Corinthians should have commended him rather than questioning him. Their very existence as a church was proof of his apostolic labor. Instead of defending him against false accusations, they tolerated comparisons with “the most eminent apostles,” probably a sarcastic title for the false teachers who styled themselves as superior. Paul insists that he was in no way inferior to them. At the same time, he immediately qualifies, “though I am nothing.” This striking humility shows Paul’s perspective. On one hand, his ministry was validated by Christ Himself and proven by fruit. On the other, he was deeply conscious of his own unworthiness apart from God’s grace. His boasting was not about himself but about what Christ had accomplished through him.
c. Truly the signs of an apostle were accomplished among you… in signs and wonders and mighty deeds
Paul could point to objective evidence of his apostleship. The “signs of an apostle” were not empty claims but tangible demonstrations of divine power. Among the Corinthians, Paul had performed “signs and wonders and mighty deeds.” These terms echo the miracles of Jesus and the works of the early church recorded in Acts. They validated that Paul was not a self-appointed teacher but a true apostle sent by Christ. What is striking, however, is that Paul does not exalt these miracles above perseverance. He prefaces them by saying they were accomplished “with all perseverance.” His endurance under trial was itself a sign of apostleship, equally as convincing as the wonders he performed. A false teacher may imitate miracles, but only a true servant of God can endure faithfully in suffering for Christ’s sake.
d. For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!
Paul now drives his point home with biting irony. The only way the Corinthians were treated differently than other churches was that Paul refused to accept financial support from them. He labored with his own hands so as not to burden them. Instead of appreciating his sacrifice, some took it as evidence that he was not a true apostle. So Paul, with sharp sarcasm, writes, “Forgive me this wrong!” His words highlight the absurdity of their thinking. He had wronged no one by refusing their money; rather, he had demonstrated sacrificial love.
As John Trapp notes, this is “a pleasant irony, such as whereof this Epistle is full.” Matthew Clarke adds, “It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the gospel ministry either care nothing for it, or derive no good from it.” Paul’s refusal to take support was unique to Corinth because of their immaturity and susceptibility to slander. His sarcasm here both rebukes their ingratitude and defends his apostolic integrity.
B. Paul Announces His Third Trip to Corinth
(2 Corinthians 12:14–18)
“Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved. But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning! Did I take advantage of you by any of those whom I sent to you? I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?” (2 Corinthians 12:14–18, NKJV)
a. Now for the third time I am ready to come to you
Paul recalls his history with the Corinthians. His first visit was when he founded the church and stayed for a year and six months (Acts 18:11). His second visit was the painful one, where sharp rebukes and conflict caused grief for both him and the church (2 Corinthians 2:1). Now he prepares for a third visit, and his words show both determination and pastoral concern. Despite the difficulties, he has not abandoned them. This demonstrates a shepherd’s persistence: he does not flee when the sheep are difficult, but returns again and again for their good.
b. And I will not be burdensome to you
Paul assures them once more that he will not accept financial support from them. Although he was organizing a collection for the poor saints in Jerusalem (2 Corinthians 8–9), that offering was not for his personal support. He would continue his practice of self-support while in Corinth, as he had done before. This refusal was not because ministers are unworthy of support (see 1 Corinthians 9:7–14), but because Paul knew the Corinthian church was immature and vulnerable to accusations. By working with his own hands, he protected the gospel from suspicion and demonstrated his sincerity.
Clarke warns against ministers who exploit their flocks: “He who labours for the cause of God should be supported by the cause of God; but woe to that man who aggrandizes himself and grows rich by the spoils of the faithful!” Paul, in contrast, modeled sacrificial service.
c. For I do not seek yours, but you
Here Paul reveals his heart. He was not after their possessions but their persons. He did not want their money; he wanted their souls. This is the mark of a true shepherd, who serves for the good of the sheep rather than for personal gain. Jesus expressed the same heart when He declared, “I am the good shepherd. The good shepherd gives His life for the sheep” (John 10:11, NKJV). Redpath observes that Paul here is only a faint reflection of the Lord Jesus Christ, whose love is entirely self-giving.
d. For the children ought not to lay up for the parents, but the parents for the children
Paul applies a family analogy. As their spiritual father, it was not fitting that he burden them with financial obligation. Instead, he willingly carried the load himself. But this was not a compliment. Paul did receive support from other churches (Philippians 4:10–19). The fact that he did not take it from Corinth was a subtle rebuke, showing that they were not yet spiritually mature enough to participate in this partnership. They were still “children,” not ready to bear such responsibility. His refusal was both protection for them and a sign of their immaturity.
e. I will very gladly spend and be spent for your souls
This statement demonstrates Paul’s heart of sacrificial love. He was willing to exhaust himself, to give his resources and his very life for their eternal good. He adds the painful note that “the more abundantly I love you, the less I am loved.” Few words in Scripture reveal the heartache of pastoral ministry more vividly. Paul’s love was not reciprocated; his sacrificial service was not appreciated. Yet he did not grow bitter or resentful. Instead, he “very gladly” continued pouring himself out. This is the pattern of Christlike ministry: love that gives even when unreturned.
Paul’s example challenges us to examine our own motives. Do we only serve when appreciated, or do we gladly spend and are spent even when ignored or criticized? True love is proven in its persistence under ingratitude.
f. Nevertheless, being crafty, I caught you with guile!
Here Paul uses biting sarcasm. His opponents had accused him of cunning deceit, perhaps suggesting that though he refused money directly, he manipulated the collection for Jerusalem for his own benefit. Paul exposes the absurdity of this slander with irony: “Yes, I was crafty! I tricked you!” The tone makes the accusation sound ridiculous.
Clarke warns against misunderstanding this as Paul’s own admission. Some, misreading the text, thought Paul endorsed the use of deceit for a good cause. Clarke responds: “This doctrine is abominable; and the words are most evidently those of the apostle’s detractors, against which he defends his conduct.” Paul’s sarcasm unmasks the baselessness of their charge.
g. Did I take advantage of you?
Paul points to evidence: neither he nor his companions had taken advantage of them. Titus, who had been sent on Paul’s behalf, conducted himself with the same spirit of integrity and walked in the same steps. Paul’s associates were consistent with his example, proving that his ministry was marked by transparency and sincerity. If Paul were crafty, then so must Titus have been. But the Corinthians knew Titus well, and they could not deny his honesty.
C. Paul Encourages the Corinthians to Repent Before He Comes
(2 Corinthians 12:19–21)
“Again, do you think that we excuse ourselves to you? We speak before God in Christ. But we do all things, beloved, for your edification. For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults; lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced.” (2 Corinthians 12:19–21, NKJV)
a. Again, do you think that we excuse ourselves to you? We speak before God in Christ
Paul anticipates a misunderstanding: that all his explanations and defenses are merely self-justification. He insists otherwise. He is not pleading his case before men but speaking the truth before God in Christ. His concern is not appearances, nor reputation, but divine accountability. This statement underscores Paul’s fear of God more than man, a principle consistent with his earlier words in Galatians 1:10: “For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.”
Paul’s authority and defense were never about securing personal approval, but about protecting the integrity of the gospel and guarding the church from deception.
b. We do all things, beloved, for your edification
Here Paul exposes the stark contrast between his motives and those of the false apostles. His every action—writing letters, sending emissaries, preparing visits, praying for them—was for the singular purpose of their edification. This word means “building up” in Christ, strengthening them in holiness, maturity, and love.
By contrast, the so-called eminent apostles sought their own edification. They used the Corinthians to build up their own reputations, influence, and wealth. Paul’s aim was diametrically opposite: to spend and be spent for their spiritual good (12:15). As Hughes comments, Paul’s rebuke was not to make them squirm, but to awaken them from the narcotic influence of false teachers. His heart was always pastoral, not political.
c. For I fear lest, when I come, I shall not find you such as I wish
Paul candidly admits his concern: that when he arrives for his third visit, he may find the Corinthians unchanged, still entangled in worldly thinking and sinful behavior. He does not leave the matter vague but lists the sins that troubled him: contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, and tumults. These were the bitter fruits of their carnality and pride.
Each of these vices reveals a breakdown of unity and love. They are not gross outward sins of immorality but relational sins that destroy fellowship within the church. This catalog echoes his earlier rebukes in 1 Corinthians 3:3: “For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?” Paul’s fear was that they had not progressed beyond those earlier rebukes.
d. I shall be found by you such as you do not wish
Paul warns them: if they remain unrepentant, he will not come as a gentle father but as a stern disciplinarian. They may find him far less accommodating than they expect. This recalls his warning in 1 Corinthians 4:21: “What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” His pastoral love did not exclude firmness. Love that refuses correction is not love at all.
e. Lest, when I come again, my God will humble me among you
Paul knew that if the Corinthians persisted in sin, it would not only require stern correction but would humble him deeply. Though their failure would not negate his apostleship, it would grieve him as though he had failed them as a spiritual father. His humility was not artificial—he truly carried their spiritual condition as his burden.
i. And I shall mourn for many
The word “mourn” here is significant. Paul would not simply be angry; he would be broken-hearted. The unrepentance of those he loved would cause him grief. His spirit was that of a true pastor, who does not merely denounce sin but weeps over it. As Calvin observes, “Paul reveals to us the mind of a true and sincere pastor when he says that he will look on the sins of others with grief.”
Paul’s mourning reflects the heart of Christ, who lamented over Jerusalem, saying, “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matthew 23:37, NKJV).
f. Who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced
Paul clarifies the target of his rebuke. His grief and discipline would not be for those who stumble but repent. Rather, it would be for those who “have sinned before and have not repented.” Repentance, not perfection, is what God requires. The specific sins listed—uncleanness, fornication, and lewdness—refer to sexual immorality, sins that were prevalent in Corinth’s culture and that had infiltrated the church.
This echoes his earlier confrontation in 1 Corinthians 6:9–11: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.”
Paul was not demanding flawless perfection, but sincere repentance. The gospel offers cleansing, but only to those who turn from sin to Christ. His mourning was for those who stubbornly refused this repentance, preferring sin over sanctification.
