TRV
Translation
King James Version
But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
Complete Jewish Bible
Let it be granted, then, that I was not a burden to you; but, crafty fellow that I am, I took you with trickery!
Berean Standard Bible
Be that as it may, I was not a burden to you; but crafty as I am, I caught you by trickery.
American Standard Version
But be it so, I did not myself burden you; but, being crafty, I caught you with guile.
World English Bible Messianic
But be it so, I did not myself burden you. But, being crafty, I caught you with deception.
Geneva Bible (1599)
But bee it that I charged you not: yet for as much as I was craftie, I tooke you with guile.
Young's Literal Translation
And be it so , I--I did not burden you, but being crafty, with guile I did take you;
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In the KJVVerse 29,039 of 31,102
Study This Verse
Commentary on 2 Corinthians 12 verses 11–21
11 ¶ 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.
12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
13 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.
14 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.
15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
17 Did I make a gain of you by any of them whom I sent unto you?
18 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?
19 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.
20 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:
21 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.
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 makes explicit all the charges which an opponent might make against him in order to clear himself on all counts. For he did not deal deviously with the Corinthians but straightforwardly. On the one hand he wanted to make provision for them in the sight of God and on the other he did not want their wealth in this life. He might have been suspected of despising them because the sums which they offered him were too small, but this was not the case.
John ChrysostomAD 407
Homily 28 on 2 Corinthians
Paul has spoken these words very obscurely, but not without a meaning or purpose. For seeing he was speaking about money, and his defence on that score, it is reasonable that what he says must be wrapt in obscureness. What then is the meaning of what he says? He had said, 'I received not, nay I am ready even to give besides, and to spend;' and much discourse is made on this subject both in the former Epistle and in this. Now he says something else, introducing the subject in the form of an objection and meeting it by anticipation. What he says is something like this; 'I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive [of you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves, and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others. But none can have this to say either; and you are witnesses.' Wherefore also he proceeds by question, saying, "I exhorted Titus, and with him I sent the brother. Did Titus make a gain of you?" 'walked he not just as I walked.' That is to say, neither did he receive. Seest thou how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. For he indeed, when he had returned from his victory, and the king would have given him the spoil, refused to accept aught save what the men had eaten; but this man neither himself enjoyed [from them] his necessary food, nor allowed his partners to partake of such: thus abundantly stopping the mouths of the shameless. Wherefore he makes no assertion, nor does he say that they did not receive either; but what was far more than this, he cites the Corinthians themselves as witnesses that they had received nothing, that he may not seem to be witnessing in his own person, but by their verdict; which course we are accustomed to take in matters fully admitted and about which we are confident. 'For tell me,' he says, 'Did any one of those who were sent by us make unfair gain of you?' He did not say, 'Did any one receive aught from you?' but he calls the things 'unfair gain;' attacking them and shaming them exceedingly, and showing that to receive of an unwilling [giver] is 'unfair gain.' And he said not 'did Titus?' but, "did any?" 'For ye cannot say this either,' he says, 'that such an one certainly did not receive, but another did. No single one of those who came did so.' "I exhorted Titus." This too is severely said. For he did not say, 'I sent Titus,' but, 'I exhorted' him; showing that if he had received even, he would have done so justly; but, nevertheless, even so he remained pure. Wherefore he asks them again, saying, "Did Titus take any advantage of you? Walked we not by the same spirit?" What means, "by the same spirit?" He ascribes the whole to grace and shows that the whole of this praise is the good result not of our labors, but of the gift of the Spirit and of Grace. For it was a very great instance of grace that although both in want and hunger they would receive nothing for the edification of the disciples. "Walked we not in the same steps?" That is to say, they did not depart the least from this strictness, but preserved the same rule entire.
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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SUMMARY
In 2 Corinthians 12:16, the Apostle Paul employs sharp irony to confront the insidious accusations leveled against him by his detractors in Corinth. He sarcastically concedes the superficial truth that he did not financially burden the Corinthian church, only to immediately echo their deeper, malicious insinuation: that his refusal of support was a cunning ruse, a deceptive "guile" by which he subtly manipulated or "caught" them for his own ends. This verse is a powerful moment in Paul's defense, exposing the baseless nature of the slanders while simultaneously reaffirming his integrity and selfless commitment to the Gospel.
CONTEXT
Literary Context: This verse is situated within Paul's extensive and passionate defense (apologia) of his apostolic authority and integrity, spanning 2 Corinthians chapters 10-13. Throughout this section, Paul confronts the "super-apostles" or false teachers who had infiltrated the Corinthian church, undermining his ministry and questioning his motives. A recurring point of contention was Paul's refusal to accept financial support from the Corinthians, a practice he maintained to distinguish himself from mercenary teachers and to avoid being a burden (2 Corinthians 11:7-9). In the immediate preceding verses of 2 Corinthians 12, Paul has been discussing his "thorn in the flesh" and his willingness to spend and be spent for the Corinthians, even if it meant being loved less. Verse 16 directly addresses the twisted interpretation of his financial independence, where his selflessness was perversely reinterpreted as a sophisticated form of manipulation.
Historical & Cultural Context: First-century Corinth was a major Roman city, a bustling commercial hub known for its diverse population, wealth, and philosophical schools. In this environment, many itinerant teachers, rhetoricians, and philosophers traveled, offering their wisdom for a fee. It was common for such figures to be supported by their disciples. Paul, however, deliberately chose to work with his hands to support himself (Acts 18:3), a practice that set him apart from the norm. While this demonstrated his genuine commitment and removed any suspicion of greed, his opponents exploited it. They likely argued that his refusal of direct payment was a more sophisticated form of "guile," designed to make him appear more spiritual or selfless, thereby gaining a deeper, more manipulative hold over the Corinthians than if he had simply accepted money like others. This accusation played into the cultural anxieties about charlatans and those who might exploit religious or philosophical influence for personal gain.
Key Themes: 2 Corinthians 12:16 contributes significantly to several key themes within the book. Firstly, it underscores the theme of Apostolic Integrity vs. Slander. Paul's entire defense in these chapters is a battle for his reputation and the truth of the Gospel against malicious falsehoods. This verse highlights the lengths to which his opponents would go to discredit him, even twisting his most selfless acts. Secondly, it touches upon the Ethics of Ministry Support. Paul's consistent stance on financial independence, while often misunderstood, was a deliberate strategy to ensure the purity of his motives and to avoid placing any obstacle in the way of the Gospel (1 Corinthians 9:12). Finally, the verse powerfully exemplifies Paul's Rhetorical Strategy, particularly his use of sarcasm and irony. By repeating his accusers' words, Paul exposes their absurdity and malice, turning their own weapons against them. This rhetorical skill is evident throughout 2 Corinthians, as Paul navigates complex relational and theological issues with both tenderness and sharp rebuke.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 2 Corinthians 12:16 is Irony or Sarcasm. Paul is not confessing to being crafty or using guile; rather, he is sarcastically repeating the very accusations made against him by his opponents. By adopting their language, he highlights the absurdity and maliciousness of their claims. This rhetorical strategy serves to expose the foolishness of his detractors and to underscore the baseless nature of their slanders. It is a powerful way for Paul to refute the charges without dignifying them with a direct, earnest denial, instead turning their own words into a weapon against them. This use of irony also allows Paul to maintain his authoritative stance while simultaneously expressing his exasperation with the persistent misunderstandings and attacks on his character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's sarcastic retort in 2 Corinthians 12:16 underscores a profound theological truth about the nature of genuine ministry: it must be characterized by integrity and transparency, free from manipulation or self-serving motives. The accusation of "craftiness" and "guile" strikes at the heart of Paul's apostolic calling, which was rooted in truth and love, not deception. This passage reminds us that even the most selfless acts can be twisted by those with malicious intent, and that defending the truth of one's ministry is often a necessary, though painful, part of serving God. It highlights the constant tension between worldly wisdom (which often employs cunning) and divine wisdom (which operates in truth and vulnerability).
REFLECTION AND APPLICATION
Paul's experience in 2 Corinthians 12:16 offers invaluable lessons for believers today, particularly those in leadership or public service. We learn that even when our intentions are pure and our actions are selfless, we may still face misunderstanding, suspicion, or outright slander. Paul's response, though sharp, was ultimately aimed at vindicating the truth of the Gospel and protecting the flock from deceptive influences. This challenges us to maintain unwavering integrity in all our dealings, especially in ministry or service, ensuring our motives are transparent and our methods above reproach. It also calls us to cultivate discernment, recognizing when accusations are genuinely constructive versus when they are malicious attempts to undermine truth or character. Like Paul, we are called to be wise as serpents and innocent as doves, navigating a world where good can be misconstrued as evil, yet always striving to live out the truth in love.
Questions for Reflection
FAQ
Was Paul admitting that he was "crafty" and used "guile" to manipulate the Corinthians?
Answer: Absolutely not. Paul was employing a rhetorical device known as sarcasm or irony. He was quoting or echoing the very accusations made against him by his opponents, the "super-apostles," in order to expose the absurdity and malice of their claims. By saying "But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile," Paul was effectively saying, "Okay, you admit I didn't burden you financially, but you still accuse me of being cunning and manipulative? That's how ridiculous your accusations are!" His entire defense in 2 Corinthians 10-13 is a robust vindication of his integrity, transparency, and selfless motives in ministry. He frequently asserts his pure motives and straightforward conduct, contrasting it with the deceptive practices of his accusers (2 Corinthians 4:2).
CHRIST-CENTERED FULFILLMENT
Paul's defense against accusations of "craftiness" and "guile" in 2 Corinthians 12:16 ultimately points to the perfect integrity and truthfulness of Jesus Christ. While Paul, a fallible human, had to vigorously defend his character against false charges, Christ lived a life utterly devoid of deceit. The accusations leveled against Paul echo the slanders and misrepresentations faced by Jesus Himself, who was accused of being a glutton and a drunkard (Matthew 11:19), a Sabbath-breaker (John 5:18), and even being in league with demons (Matthew 12:24). Yet, unlike Paul who needed to defend himself, Christ's life was a perfect embodiment of truth and transparency. 1 Peter 2:22 declares, "He committed no sin, nor was deceit found in his mouth." Jesus, the Lamb of God, perfectly fulfilled the prophetic ideal of one in whom there was no guile (Isaiah 53:9). His ministry was marked by selfless giving, not manipulative taking, culminating in His ultimate sacrifice on the cross, a pure offering without any hidden agenda or deceptive motive. In Christ, we find the ultimate model of integrity and the complete antithesis of "craftiness" and "guile," providing both the standard for our own lives and the perfect vindication against all false accusations through His righteous life and atoning death.