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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 12:11–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul is saying that the people whom he sent to them did not suggest that if they wanted the apostle to be welldisposed toward them they should offer him more money. Commentary on Paul’s Epistles.
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.
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Summary
In 2 Corinthians 12:17, the Apostle Paul issues a direct, rhetorical challenge to his Corinthian audience, emphatically denying any accusation that he or his emissaries exploited them for financial gain. This verse serves as a powerful defense of his apostolic integrity and a testament to his consistent practice of self-support, reinforcing his commitment to minister without being a burden, thereby distinguishing his genuine motives from those of false apostles seeking personal enrichment.
Context
Literary Context
This verse is situated within Paul's "fool's speech" (2 Corinthians 10-13), a section where he reluctantly defends his apostolic authority and ministry against severe criticisms from opposing teachers in Corinth. Having previously recounted his visions and "thorn in the flesh" to underscore his reliance on God's strength in weakness (2 Corinthians 12:1-10), Paul pivots to address persistent accusations regarding his financial practices. He reiterates his consistent refusal to accept financial support from the Corinthians, a stance that paradoxically became a point of contention for his detractors (2 Corinthians 12:13). Paul has already stated his intention to visit them a third time and his unwavering commitment to not burden them financially, emphasizing his desire for their spiritual well-being rather than their material possessions (2 Corinthians 12:14-16). Verse 17, therefore, acts as a direct, rhetorical question, challenging the Corinthians to provide any evidence that he, or those he sent (like Titus, mentioned in 2 Corinthians 12:18), ever took advantage of them. It is part of his broader argument for the authenticity of his ministry, contrasting it with the exploitative practices of the "super-apostles" (2 Corinthians 11:5).
Historical & Cultural Context
The Corinthian church was a complex community, influenced by various philosophical and rhetorical traditions prevalent in the Greco-Roman world. Itinerant teachers and rhetoricians were common, often charging fees for their instruction, and their perceived status was often tied to their ability to command such payments. Paul's refusal to accept financial support from the Corinthians was counter-cultural and, for some, a sign of weakness or an admission that he was not a "true" apostle, as genuine apostles, they believed, would have the right to be supported. False apostles or "super-apostles" (as Paul sarcastically calls them) had infiltrated the church, likely boasting of their eloquence, spiritual experiences, and perhaps, their ability to extract funds from the Corinthians. These individuals accused Paul of being weak in person, strong in letters, and possibly manipulative or deceitful in his financial dealings, perhaps suggesting that while he didn't take money directly, his associates might have done so on his behalf. Paul's defense, therefore, is not merely personal but addresses a fundamental misunderstanding of true apostolic ministry in a culture where financial gain was often intertwined with perceived authority and success.
Key Themes
This verse contributes significantly to several overarching themes in 2 Corinthians. Firstly, it underscores the theme of apostolic integrity and authenticity. Paul's rhetorical question is a bold assertion of his blameless conduct, particularly in financial matters, which was a crucial test of genuine ministry in the eyes of many. Secondly, it highlights the theme of self-sacrifice and selfless service. Paul consistently models a ministry driven by love for Christ and the church, not by personal gain, contrasting sharply with those who minister for dishonest profit. This aligns with his broader teaching on suffering for the gospel and relying on God's grace (2 Corinthians 12:9-10). Thirdly, the verse touches upon the theme of discernment in leadership. By challenging the Corinthians to examine his and his associates' conduct, Paul implicitly teaches them how to distinguish true spiritual leaders from charlatans who exploit their followers. This emphasis on observable character and financial transparency serves as a vital criterion for evaluating ministry, a principle echoed throughout the New Testament regarding church leadership (1 Timothy 3).
Exposition and Analysis
Key Word Analysis
From pleonektēs, meaning "to be covetous," this verb implies "to over-reach," "to get an advantage," "to defraud," or "to make a gain." Paul's use of this word directly addresses the accusation that he or his representatives had acted with covetousness or had taken advantage of the Corinthians financially. He is asserting that they did not engage in any form of unethical, exploitative, or greedy financial practice.
A primary preposition denoting the "channel of an act," meaning "through" (in very wide applications, local, causal, or occasional). In this context, it refers to the means or instrument through which the alleged "gain" would have been made. Paul is asking if any of the individuals he sent served as a conduit for him to exploit the Corinthians, thereby implicating himself in their actions.
From apo and stellō, meaning "to set apart" or "to send out (properly, on a mission) literally or figuratively." This word emphasizes the official nature of the individuals Paul dispatched to Corinth. By asking if he made a gain "by any of them whom I sent," Paul is asserting his confidence in the integrity of his entire team, implying that his representatives faithfully carried out his mission without deviation into personal enrichment.
Verse Breakdown
"Did I make a gain of you"
This is the core of Paul's rhetorical question. The verb "make a gain" (from pleonektéō) carries the strong connotation of exploitation, taking advantage, or defrauding. Paul is directly challenging the accusation that he personally profited from the Corinthians in an illicit or unethical manner. His use of the past tense indicates a challenge to their past experience with him.
"by any of them"
This phrase, using the preposition diá ("through" or "by means of"), extends the challenge beyond Paul himself to include his associates and emissaries. It addresses the potential insinuation that while Paul might have maintained an appearance of integrity, he could have used others as a front to secretly extract funds. This demonstrates Paul's confidence not only in his own conduct but also in the integrity of those he commissioned.
"whom I sent unto you?"
This final clause specifies the group in question: those individuals who were officially dispatched by Paul to the Corinthian church. This includes figures like Titus (2 Corinthians 12:18), who had recently visited them. By including his representatives, Paul underscores the consistent ethical standard applied to his entire ministry team, leaving no room for accusations of indirect or proxy exploitation.
Literary Devices
Paul employs a powerful Rhetorical Question in this verse, expecting a resounding "no" as an answer. This device serves not as an inquiry for information, but as a forceful assertion of his innocence and integrity. By posing it as a question, Paul invites the Corinthians to reflect on their own experience and knowledge, thereby compelling them to acknowledge the truth of his blameless conduct. This also functions as a form of Apostolic Apologia, a defense of his ministry, where he systematically dismantles the accusations leveled against him by his opponents. The directness of the question, coupled with the implied challenge to find evidence, also carries an element of Irony, as Paul's accusers had likely insinuated such exploitation, yet he confidently calls them to account, knowing they will find no proof.
Theological and Thematic Connections
Paul's unwavering commitment to financial integrity and his refusal to exploit the Corinthian church are deeply rooted in biblical principles concerning the conduct of God's servants. His ministry exemplifies a selfless dedication that prioritizes the spiritual well-being of the flock over personal gain, echoing the very heart of Christ's servanthood. This passage serves as a timeless reminder that true ministry is characterized by genuine love and a desire to give, not to take. It stands in stark contrast to false teachers who often use religion as a cloak for greed, reminding believers that the character and motives of leaders, especially in financial matters, are crucial indicators of their authenticity. This commitment to transparency and blamelessness protects the gospel's reputation and fosters trust within the community of faith.
Reflection and Application
Paul's confident challenge in 2 Corinthians 12:17 provides a powerful model for integrity in all spheres of life, particularly for those in leadership, whether spiritual, professional, or familial. It compels us to examine our own motives and practices, asking whether our actions truly reflect a selfless commitment to others or if there's any hint of personal gain at their expense. For leaders, it underscores the critical importance of financial transparency and accountability, ensuring that our conduct is above reproach and that we avoid even the appearance of impropriety. For congregants, it serves as a guide for discerning true servants of God, encouraging us to observe the fruit of their lives, especially their financial dealings and their attitude towards material possessions. Ultimately, this verse calls every believer to live with a clear conscience, prioritizing the welfare of others and the glory of God over any personal advantage, trusting that a life lived with integrity is its own powerful defense against false accusations.
Questions for Reflection
FAQ
Why was Paul so concerned about financial gain, especially if apostles had a right to support?
Paul was deeply concerned about financial gain because it was a common accusation leveled against religious teachers in his day, and it could easily discredit the gospel message. While Paul explicitly states in 1 Corinthians 9:1-14 that apostles do have the right to receive financial support from those they minister to, he often chose not to exercise this right in certain contexts, particularly in Corinth. He did this for several reasons: to remove any potential stumbling block for new believers, to distinguish himself from false teachers who were motivated by greed, and to demonstrate the purity of his motives and the authenticity of his ministry. By refusing support, he underscored that his service was out of love for Christ and the Corinthians, not for personal enrichment, thereby safeguarding the integrity of the gospel message itself.
Who were "them whom I sent unto you," and why were they included in Paul's defense?
The primary individual Paul had recently sent to Corinth was Titus, who is explicitly mentioned in the very next verse (2 Corinthians 12:18). Other associates like Timothy or Erastus may also have been involved in various missions to Corinth. Paul included them in his defense because accusations against him often extended to his entire team, implying that if he wasn't directly exploiting the Corinthians, perhaps his representatives were doing so on his behalf or for their own gain. By challenging the Corinthians to find fault with any of those he sent, Paul demonstrated his complete confidence in the integrity of his entire ministry and his associates, showing that his ethical standards were consistently applied throughout his apostolic mission.
Christ-Centered Fulfillment
Paul's fervent defense against accusations of financial exploitation, and his consistent demonstration of self-sacrifice, ultimately points to the supreme example of Christ. Jesus, though "rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). He did not come to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). Christ's ministry was never about personal gain or earthly advantage; rather, it was characterized by radical self-emptying and complete devotion to the Father's will and the salvation of humanity. He consistently rebuked those who sought honor or profit from religion, modeling a leadership that was entirely focused on giving, even to the point of death on the cross (Philippians 2:5-8). Paul's refusal to "make a gain" of the Corinthians, and his willingness to suffer hardship for the gospel, mirrors the selfless, non-exploitative nature of Christ's own mission, offering a profound Christ-centered pattern for all who would serve in His name.