2 Corinthians 12:13

Translation
King James Version
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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KJV (with Strong's)
For G1063 what G5101 is it G2076 wherein G3739 ye were inferior G2274 to G5228 other G3062 churches G1577, except G1508 it be that G3754 I G1473 myself G846 was G2655 not G3756 burdensome G2655 to you G5216? forgive G5483 me G3427 this G5026 wrong G93.
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Complete Jewish Bible
Is there any way in which you have been behind any of the other congregations, other than in my not having been a burden to you? For this unfairness, please forgive me!
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Berean Standard Bible
In what way were you inferior to the other churches, except that I was not a burden to you? Forgive me this wrong!
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American Standard Version
For what is there wherein ye were made inferior to the rest of the churches, except it be that I myself was not a burden to you? forgive me this wrong.
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World English Bible Messianic
For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong.
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Geneva Bible (1599)
For what is it, wherein yee were inferiours vnto other Churches, except that I haue not bene slouthfull to your hinderance? forgiue me this wrong.
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Young's Literal Translation
for what is there in which ye were inferior to the rest of the assemblies, except that I myself was not a burden to you? forgive me this injustice!
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See also
1 Corinthians 9:121 Corinthians 9:62 Corinthians 12:141 Corinthians 9:151 Corinthians 9:182 Corinthians 11:72 Corinthians 11:9
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In the KJVVerse 29,036 of 31,102

Study This Verse

SUMMARY

The Apostle Paul employs sharp irony in this verse, rhetorically asking the Corinthian church what deficiency they experienced compared to other congregations, sarcastically concluding that their only "inferiority" was his deliberate choice not to accept financial support from them. He then mockingly asks for forgiveness for this "wrong," highlighting the absurdity of their criticism and underscoring his selfless commitment to the gospel and their spiritual well-being.

CONTEXT

  • Literary Context: This verse is deeply embedded within Paul's impassioned and often painful defense of his apostleship in 2 Corinthians. Chapters 10-13 form a distinct section where Paul directly confronts the "super-apostles" and false teachers who had infiltrated the Corinthian church, undermining his authority and maligning his character. He has just concluded a section (chapters 11-12) where he reluctantly "boasts" of his sufferings, visions, and weaknesses to counter their worldly boasts of strength and credentials. Verse 13 serves as a sarcastic climax to his defense concerning his financial independence, a point of contention often used by his adversaries to discredit him. He is preparing for his third visit, and this passage sets the stage for a firm confrontation, urging them to examine themselves before he arrives, as seen in 2 Corinthians 13:5.
  • Historical & Cultural Context: In the Greco-Roman world, philosophers, rhetoricians, and religious teachers often charged fees for their instruction, and it was common for patrons to support their chosen teachers. However, some itinerant teachers were viewed with suspicion for exploiting their followers. Paul, as an apostle, certainly had the right to receive support, as he argues in 1 Corinthians 9. Yet, in Corinth specifically, he chose to forgo this right, working as a tentmaker (Acts 18:3) to avoid being a financial burden. This decision was strategic, aimed at removing any potential accusation that he was preaching for personal gain or that the gospel was a commodity. His opponents, the "super-apostles," likely boasted of their ability to command support, implicitly or explicitly criticizing Paul's self-sufficiency as a sign of weakness or inferiority, thus making his refusal to accept funds a point of contention rather than commendation.
  • Key Themes: This verse powerfully illustrates several recurring themes in Paul's Corinthian correspondence. One dominant theme is Apostolic Authority and Integrity, as Paul consistently defends his legitimate call and selfless service against those who questioned his credentials. His refusal to be a financial burden, though a right, was a deliberate act to demonstrate his pure motives and distinguish his ministry from those who exploited believers, as highlighted in 2 Corinthians 11:7-9. Another crucial theme is Discerning True Ministry. Paul challenges the Corinthians to look beyond superficial appearances and worldly standards of success (like financial independence or impressive rhetoric) to recognize genuine spiritual leadership characterized by humility, sacrifice, and a focus on the gospel's purity. Finally, the verse showcases Paul's masterful use of Irony and Sarcasm as a rhetorical tool to expose the foolishness and misguided priorities of his critics, forcing them to confront the absurdity of their accusations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • inferior (Greek, hēttáō', G2274): From the same root as "less" or "worse," this verb means "to make worse," "to vanquish," or "to rate lower." Paul uses it here to highlight the absurd accusation that the Corinthian church was somehow "worse off" or "rated lower" than other churches, simply because he did not take financial support from them. The implication is that their "inferiority" was not a real spiritual or moral failing, but a perceived lack based on a worldly standard.
  • burdensome (Greek, katanarkáō', G2655): This word literally means "to grow utterly torpid" or "to be numb," and by implication, "to be slothful" or "expensive/chargeable." Paul uses it to describe his deliberate choice not to be a financial "weight" or "cost" to the Corinthians. This term underscores his commitment to self-sufficiency in ministry, contrasting sharply with those who might have exploited the church for personal gain, making his self-support an act of love rather than a deficiency.
  • wrong (Greek, adikía', G93): This noun signifies "injustice," "unrighteousness," or "wrongfulness" (of character, life, or act). Paul's use of "wrong" here is profoundly ironic. He is sarcastically asking for forgiveness for an act (not being a financial burden) that was, in fact, an act of selfless love and integrity, not an injustice. This highlights the twisted perspective of his critics, who viewed his virtuous conduct as a fault.

Verse Breakdown

  • "For what is it wherein ye were inferior to other churches,": Paul opens with a rhetorical question, challenging the Corinthians to identify any legitimate way in which they were disadvantaged compared to other congregations. The implied answer is "nothing," setting the stage for his ironic follow-up. He is pushing them to see the absurdity of their complaints.
  • "except [it be] that I myself was not burdensome to you?": This is the core of Paul's sarcasm. He provides the only "exception" or "deficiency" he can conceive of: his deliberate choice not to be a financial burden upon them. This statement turns their criticism on its head, implying that his selfless service, which should have been a commendation, was instead being twisted into a fault by his detractors and possibly by some in the church.
  • "forgive me this wrong.": The final clause is a cutting, sarcastic apology. Paul is not genuinely asking for forgiveness; rather, he is highlighting the ridiculousness of the accusation that his financial independence was a "wrong" or "injustice." This rhetorical flourish underscores the depth of his frustration with the Corinthians' misguided judgments and the malicious slander of his opponents.

Literary Devices

Paul's communication in this verse is rich with Irony and Sarcasm. He employs a Rhetorical Question ("For what is it wherein ye were inferior to other churches, except [it be] that I myself was not burdensome to you?") which expects no literal answer but serves to make a point. The entire statement is steeped in irony, where Paul says the opposite of what he means for emphasis. His "apology" – "forgive me this wrong" – is deeply sarcastic, as he is apologizing for an act of selfless love and integrity, not a genuine offense. This use of irony and sarcasm serves to expose the foolishness and distorted values of his critics, forcing them to confront the absurdity of their accusations and their misjudgment of his motives.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully encapsulates the tension between worldly expectations and kingdom values within ministry. Paul's refusal to be a financial burden was not a sign of weakness or inferiority, but a profound demonstration of his commitment to the purity of the gospel and his selfless love for the Corinthians. Theologically, it underscores the principle that true spiritual leadership prioritizes the spiritual well-being of the flock over personal gain, embodying a sacrificial posture. It challenges believers to discern genuine ministry by its fruit and character, rather than by external displays of wealth or power. Paul's actions here serve as a timeless model for those in ministry to guard against covetousness and to remove any potential stumbling blocks that might hinder the spread of the gospel.

REFLECTION AND APPLICATION

Paul's cutting irony in this verse serves as a powerful mirror for us today, both as those who minister and those who receive ministry. For leaders, it prompts a deep self-examination: Are our motives pure? Do we prioritize the spiritual health of those we serve over our own comfort or gain? Are we willing to make sacrifices, even forgoing legitimate rights, to ensure the gospel is not hindered and our integrity is unquestionable? This passage calls for transparency and a servant's heart, reminding us that true leadership is often characterized by humility and self-denial. For congregants, it challenges us to cultivate discernment. Do we judge our spiritual leaders by worldly metrics, or by their faithfulness, their character, and their sacrificial commitment to Christ and His church? Are we quick to criticize based on superficial perceptions, or do we seek to understand motives and appreciate genuine service? This verse encourages us to value integrity and selfless love above all else, recognizing that true spiritual wealth is not measured in material terms.

Questions for Reflection

  • In what ways might I, like the Corinthians, misjudge or undervalue selfless service in others, especially spiritual leaders?
  • How does Paul's willingness to forgo his rights challenge my own expectations or demands regarding ministry and spiritual leadership?
  • What "burdens" might I be unintentionally placing on others, or what "burdens" am I unwilling to bear for the sake of the gospel or the community?

FAQ

Was Paul truly asking for forgiveness in this verse?

Answer: No, Paul was not genuinely asking for forgiveness. His statement, "forgive me this wrong," is a prime example of sarcasm and irony. He is highlighting the absurdity of the criticism leveled against him by some in the Corinthian church and by the "super-apostles." His "wrong" was his deliberate choice not to be a financial burden to them, an act of selfless love and integrity. By mockingly apologizing for this, Paul underscores how misguided their judgment was, effectively turning their accusation back on them. He had consistently defended his right to receive support (1 Corinthians 9:1-14), but chose to forgo it in Corinth to avoid any hint of greed or exploitation, thereby making the gospel freely available (2 Corinthians 11:7).

CHRIST-CENTERED FULFILLMENT

Paul's willingness to humble himself, forgo his rights, and even endure sarcastic accusations for the sake of the gospel powerfully echoes the ultimate self-emptying of Christ. Just as Paul chose not to be a "burdensome" financial weight on the Corinthians, Christ, though rich in divine glory, "became poor" for our sake, that through His poverty we might become rich (2 Corinthians 8:9). The "wrong" Paul sarcastically apologizes for—his selfless service—foreshadows the ultimate "wrong" that Christ bore for humanity: the sin of the world, though He Himself knew no sin (2 Corinthians 5:21). Jesus did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Paul's ministry, characterized by sacrifice and a refusal to exploit, thus becomes a living parable of the Lord Jesus, who, in His perfect love, bore the ultimate burden of our sin and shame, offering Himself freely and without charge for our salvation.

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Commentary on 2 Corinthians 12 verses 11–21

In these verses the apostle addresses himself to the Corinthians two ways: -

I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them Co2 12:11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles - so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation - so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.

II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (Co2 12:13) he had not been burdensome to them, for the time past, and tells them (Co2 12:14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (Co2 12:15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, Co2 12:15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, Co2 12:16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others - We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, Co2 12:19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, Co2 12:20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, Co2 12:21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–21. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul is telling the Corinthians that they were better off than other churches. Corinth was the only place where he preached the gospel without being paid for it.
John ChrysostomAD 407
Homily 27 on 2 Corinthians
And observe his prudence. For because the mooring this continually tended to bring disgrace upon them, he continually softens it down; saying above, for instance, "As the truth of Christ is in me, this boasting shall not be stopped in me;" then again, "Because I love you not? God knoweth....But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we." And in the former Epistle "What is my reward then?" Verily, "that when I preach the Gospel, I may make the Gospel without charge." And here "Forgive me this wrong." For every where he avoids showing that it is on account of their weakness he taketh not from them; and here not to wound them. And therefore here he thus expresses himself; 'If ye think this to be an offense, I ask forgiveness.' Now he spoke thus, at once to wound and to heal. For do not say this, I pray thee; 'If thou meanest to wound, why excuse it? but if thou excusest it, why wound?' For this is wisdom's part, at once to lance, and to bind up the sore.
John ChrysostomAD 407
Homily 27 on 2 Corinthians
"For what is there wherein ye were made inferior to the rest of the Churches?"

'Ye were partakers,' he says, 'of no less grace than the others.' But perhaps some one will say, 'What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, "I am more;" but when he compares himself with the Apostles, he considers it a great thing not to be "behind," although he labored more than they. And thence he shows that they insult the Apostles, in holding him who is their equal second to these men.

"Except it be that I myself was not a burden to you?" Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import.

"Forgive me this wrong." Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive aught from them, nor relied on them enough to be supported by them. 'If,' says he, 'ye blame me for this:' he did not say, 'Ye blame me wrongly,' but with great sweetness, 'I ask your pardon, forgive me this fault.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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