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2 Corinthians 12

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It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

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I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

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And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

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How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

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Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

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For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

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And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

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For this thing I besought the Lord thrice, that it might depart from me.

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And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

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Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

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I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

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12

Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

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For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

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Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

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And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

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But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

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Did I make a gain of you by any of them whom I sent unto you?

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I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

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Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.

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For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

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And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

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2 Corinthians 12

Paul narrates a mystical experience: 'I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows'—a paradoxical claim of direct divine encounter and its incommunicability ('heard inexpressible things which mortals are not permitted to repeat'), elevating his credentials while simultaneously insisting on the hiddenness and untranslatable nature of divine revelation. The contrast between the celestial vision and the 'thorn in the flesh' (skolops, perhaps illness, physical suffering, or persecution) reveals the dialectic of exaltation and humiliation that structures Pauline apostleship: given to prevent him from being 'conceited because of the abundance of revelations,' the thorn is a gift (dorotheis) of divine grace. His threefold prayer for removal—'three times I appealed to the Lord about this'—echoes Christ's prayer in Gethsemane and solicits the definitive response: 'My grace is sufficient for you, for my power is made perfect in weakness.' This formula—divine grace sufficiency and power-in-weakness—becomes Paul's supreme boast: 'I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.' The reorientation is complete: what Paul would naturally boast about (visions, revelations) he now boasts about weakness; his weakness becomes the stage upon which Christ's power is displayed. The assertion 'I will boast of the things that show my weakness' rather than strength inverts all conventional standards of honor and demonstrates the fool's wisdom. The signs of a true apostle—'signs and wonders and mighty works'—are performed among the Corinthians; yet these are subordinated to the theology of weakness and cross. Paul's fear upon his impending third visit—'when I come I may find you not as I wish, and that you may find me not as you wish; there may be quarreling, jealousy, anger, selfishness, slander, gossip, conceit, and disorder'—surveys the moral and spiritual pathologies that threaten the community.

2 Corinthians 12:21

I am afraid that when I come again my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of the impurity, sexual sin and debauchery in which they have indulged — Paul's *deepest fear*: he must arrive as *apokatastasis*, restorer of order, *shaming* the *unrepentant*. *Akatharsia*, impurity; *porneia*, sexual immorality; *aselgeia*, debauchery — *carnal sins* still *ravage* the community. *Metanoia*, repentance, has not come.

2 Corinthians 12:3

And I know that this person — whether in the body or out of the body I do not know — God knows — was caught up to paradise and heard inexpressible things, things that no one is permitted to tell — Paul specifies: the destination is *paradeisos*, paradise itself. He *ēkousa arrḗta rḗmata*, heard ineffable/unlawful utterances, *hosa ouk exestin anthrópō lalesai*, which it is not permitted for a human to speak. The *mystical experience* transcends all *linguistic expression*.

2 Corinthians 12:4

On behalf of such a person I will boast, but on behalf of myself I will not boast, except about my weaknesses — Paul *distinguishes* between his *mystical experience* (which he may *report*) and his *personal boasting* (which must focus on *weakness*). The third-person narration maintains *ironic distance*. *Kenotic* theology: the *highest* experience becomes reason for *deepest* humility.

2 Corinthians 12:5

Even if I should choose to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so that no one will give me credit beyond what they can see of me or hear from me — Paul *refuses* to *exploit* his mystical experiences *for reputation*. Better that the Corinthians *judge him* by *visible works* and *audible words* than by *private visions*. *Apostolic accountability* requires *public evidence*.

2 Corinthians 12:6

Even if I should choose to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so that no one will give me credit beyond what they can see of me or hear from me — Paul *repeats* verse 5, emphasizing through *repetitio* the principle: *reputation* must align with *verifiable conduct*. *Mystical experience* does not exempt apostles from *ethical accountability*.

2 Corinthians 12:2

I know a person in Christ who fourteen years ago was caught up to the third heaven — whether in the body or out of the body I do not know — God knows — Paul describes *himself* in the *third person*, likely from *humility*. *Harpázō*, seized/caught away, to the *tritós ouranos*, third heaven (the very *presence* of God), fourteen years prior. Whether *en sómati*, in body, or *ektós tou sómatos*, outside body, he *didn't know*. God alone knows the *mode* of mystical transport.

2 Corinthians 12:7

To keep me from becoming conceited because of these surpassingly great revelations, there was given to me a thorn in my flesh, a messenger of Satan, to torment me — this is the *crux* of Paul's theology of *weakness*. A *skolops tē sarki*, thorn/stake in flesh, (*skolops* = splinter, stake driven into wood) was *didōmi*, given, to him. The *doulóphoros*, torture is from a *angelos Satana*, messenger of Satan. Yet God *permitted* this *affliction*.

2 Corinthians 12:8

Three times I pleaded with the Lord to take it away from me — Paul *trís*, three times, *deésis*, pleaded (*parakaléō*) the *kyrios*, the Lord, for *aphistemi*, removal. *Persistence in prayer* mirrors his *resistance* to false apostles. Yet *three* times brings to mind *Christ's Gethsemane prayer* — *submission to divine will*.

2 Corinthians 12:9

But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me — the *divine response* invokes *charis*, grace, *arkéō*, sufficient/adequate. God's *dýnamis*, power, is *teleióō*, brought to completion/perfection, in *astheneia*, weakness. The *telos*, end, of prayer is not *removal of the thorn* but *participation in divine power through acceptance of weakness*.

2 Corinthians 12:10

That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong — Paul's *paradox* is *absolutely radical*: he *eudokeó*, takes pleasure in, *astheneia*, weakness; *hybris*, insults; *stenochōría*, hardships; *diōgmos*, persecutions; *anankē*, difficulties. The *inversion* is *complete*: *weakness* becomes *isthýs*, strength, because Christ's *power* indwells the weak vessel.

2 Corinthians 12:11

I have made a fool of myself, but you drove me to it. I ought to have been commended by you, for I am not in the least inferior to the 'super-apostles,' even though I am nothing — Paul's *self-assessment* is *paradoxical*: he is *egó eimi oudén*, nothing. Yet *simultaneously*, he is *not inferior* to the false apostles. *Self-deprecation* and *apostolic authority* coexist. His *nothingness* is his *strength*.

2 Corinthians 12:12

I persevered in demonstrating among you the marks of a true apostle, including signs, wonders and miracles — *semeîa*, signs; *térata*, wonders; *dynameis*, miracles — these are the *doxai tou Christou*, proofs of apostleship. Yet Paul's *miraculous works* serve the *community's* edification, not his *personal advancement*.

2 Corinthians 12:13

How were you inferior to the other churches, except that I was not a financial burden to you? Forgive me this wrong! — Paul's *irony*: his *refusal* to accept support is presented as a *potential slight*, a *hamartía*, wrong. Yet *precisely this* demonstrates his *love*. The Corinthians should have *recognized* his *self-denial* as *apostolic credential*.

2 Corinthians 12:14

Now I am ready to visit you for the third time, and I will not be a burden to you, because what I want is not your possessions but you. After all, children should not have to save up for their parents, but parents for their children — Paul's *paternal* relationship to the Corinthians is now *explicit*: *hoi tékna* (children) do not save (*thēsaurizō*) for *parents* (*goneís*); rather, *parents* save for *children*. His *love* transcends *economic reciprocity*.

2 Corinthians 12:15

So I will very gladly spend for you all I have and expend myself as well. If I love you more, will you love me less? — Paul's commitment is *ekdapanáō*, spend entirely, and *ekpsykhō*, expend himself utterly, for the Corinthians. The *implicit question* is *devastating*: does their love *diminish* as his *increases*? *Love's asymmetry* reveals hearts.

2 Corinthians 12:16

Be that as it may, I have not been a burden to you. Yet, crafty fellow that I am, I caught you by some trick' — the opponents' *slander*: Paul *deceitfully* (*panoulia*, trickery) *exploited* them indirectly. He *refrained* from *direct* exploitation but *profited* nonetheless. The *irony* is *vicious*.

2 Corinthians 12:17

Did I exploit you through any of the men I sent to you? — Paul invokes *those he sent* (including *Titus*) as *witnesses* to his *integrity*. They were *companions* in *stewardship*, not *instruments* of deception.

2 Corinthians 12:18

I urged Titus to go to you and sent our brother with him. Titus did not exploit you, did he? Did we not walk in the same footsteps by the same Spirit? — *Titus* and the *unnamed brother* are *living proof* of Paul's *authenticity*. They *walked* (*peripatéō*) in the *same footsteps* (*ichnos*), exhibiting *homotimia*, equality of conduct. The *Holy Spirit* *unified* their apostolic practice.

2 Corinthians 12:19

Have you been thinking all along that we have been defending ourselves to you? We have been speaking in the sight of God as those in Christ; and everything we do, dear friends, is for your strengthening — Paul's entire *apologetic* is *not for self-vindication* but *for the Corinthians' edification*. *Endurance before God* (*enantion tou theou*) grounds apostolic discourse. Every word aims at *oikodomen*, building up.

2 Corinthians 12:20

For I am afraid that when I come I may not find you as I want you to be, and you may not find me as you want me to be. I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder — Paul's *catalog of fears*: *eris*, strife; *zēlos*, jealousy; *thumos*, fits of rage; *erithía*, selfish ambition; *katalalia*, slander; *psithyrismós*, gossip; *physiosis*, arrogance; *akatastasía*, disorder. The Corinthian *community* is *fractured*.

2 Corinthians 12:1

I must go on boasting. Although there is nothing to be gained, I will go on to visions and revelations from the Lord — Paul must *continue* his *defense*, yet with a crucial *caveat*: his *boasting* yields *no ōpheleia*, benefit. Yet he will now offer *mystical* credentials — *optásiai*, visions; *apokalýpseis*, revelations — *from the kyrios*, from the Lord himself.