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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.
It is obvious that since nothing like this was done by any of Paul’s colleagues, the unanimous verdict on him was that he was of good character, with no trace of avarice in him.
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 12:18, the Apostle Paul continues his fervent defense against accusations of financial exploitation and inconsistency, specifically addressing the integrity of his co-worker Titus and the unnamed brother sent with him. Through a series of rhetorical questions, Paul affirms his consistent practice of selfless ministry, emphasizing the unified spirit and blameless conduct shared by himself and his associates, thereby challenging the Corinthian believers to recognize the purity of their motives and actions.
Context
Literary Context
This verse is situated within Paul's extensive and deeply personal defense of his apostolic authority and ministry in 2 Corinthians, particularly from chapters 10-13. He is responding to "super-apostles" and other detractors who sought to undermine his credibility, often by questioning his financial practices and personal character. Chapter 12 specifically highlights Paul's "boasting" in his weaknesses and divine revelations, contrasting his humility with the self-exaltation of his opponents. Verse 18 serves as a direct rebuttal to potential or actual accusations that Paul, or his emissaries, had financially exploited the Corinthians. It immediately follows Paul's declaration that he did not burden them financially and his intention to visit them again without being a burden (2 Corinthians 12:13-17), reinforcing his consistent pattern of selfless service.
Historical & Cultural Context
First-century Corinth was a major Roman port city, a hub of commerce, and a melting pot of cultures and religions. It was known for its wealth, but also for its moral laxity and internal divisions, even within the church. Traveling rhetoricians, philosophers, and religious teachers were common, many of whom charged fees for their services, often exploiting their audiences for personal gain. Paul's refusal to accept financial support from the Corinthians, unlike these "super-apostles" (see 2 Corinthians 11:5), was counter-cultural and a point of contention. His sending of Titus was crucial, as Titus was tasked not only with facilitating the collection for Jerusalem (see 2 Corinthians 8:6) but also with assessing the church's spiritual condition and addressing disciplinary matters. The accusations against Paul and Titus likely stemmed from the cultural expectation of teachers receiving payment, twisted by Paul's opponents to imply that his refusal was a deceptive ploy to mask hidden financial impropriety.
Key Themes
This verse powerfully contributes to several overarching themes in 2 Corinthians. Firstly, Apostolic Integrity and Transparency is paramount, as Paul vehemently defends his and his co-workers' financial honesty and blameless conduct. He challenges the Corinthians to confirm that neither he nor Titus exploited them, directly addressing a common charge against traveling teachers. Secondly, Unity in Ministry and Purpose is highlighted by the rhetorical questions, "Did Titus make a gain of you? walked we not in the same spirit? [walked we] not in the same steps?" These questions underscore the consistent conduct and shared spiritual alignment between Paul and his fellow ministers. They operated with one mind and purpose, driven by the Holy Spirit, demonstrating a unified approach to ministry, a theme Paul often stresses, such as in Philippians 2:2. Finally, the verse exemplifies Refutation of False Accusations, serving as a direct rebuttal to the slanders and suspicions sown by those who sought to undermine Paul's authority and discredit his gospel message, showcasing Paul's commitment to defending the truth of his ministry for the sake of the gospel.
Exposition and Analysis
Key Word Analysis
Meaning "to call near, i.e. invite, invoke (by imploration, hortation or consolation):--beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray." Paul's "desire" for Titus to go to Corinth was not a casual wish but an earnest request or even an exhortation, indicating the importance and urgency of Titus's mission. This word implies a deep concern for the Corinthians' well-being and a strategic move in his pastoral care.
Meaning "to be covetous, i.e. (by implication) to over-reach:--get an advantage, defraud, make a gain." This strong term directly addresses the accusation of financial impropriety. Paul uses it to assert that neither he nor Titus engaged in such covetous behavior, emphasizing their commitment to selfless service rather than personal enrichment.
Meaning "a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:--ghost, life, spirit(-ual, -ually), mind." In this context, "spirit" refers to their shared spiritual guidance and motivation, implying a common divine leading and a pure, unselfish motive behind their actions, indicative of the Holy Spirit's influence.
Meaning "a track (figuratively):--step." This word signifies a consistent pattern of conduct, a blameless example, and a unified method of ministry. Paul and Titus followed the same path of integrity and selfless service, leaving a clear "track" for others to observe and follow.
Verse Breakdown
"I desired Titus, and with [him] I sent a brother."
Paul recounts his initiative in sending Titus to Corinth, highlighting that this was a deliberate act of pastoral care. The inclusion of "a brother" (likely a trusted companion like Luke or another delegate) further demonstrates Paul's commitment to transparency and accountability, as multiple witnesses were often used for financial matters (2 Corinthians 8:18-21).
"Did Titus make a gain of you?"
This is the first of three rhetorical questions, directly challenging the Corinthians to confirm Titus's financial integrity. Paul implicitly asserts that Titus did not exploit them, forcing the Corinthians to acknowledge the truth of Titus's blameless conduct, thereby refuting any slanders.
"walked we not in the same spirit?"
The second rhetorical question extends the defense to include Paul himself ("we"). It refers to their shared spiritual guidance and motivation. Paul is asking if their underlying disposition, their very "mind" or "spirit," was not unified and pure, implying that they were both led by the Holy Spirit and acted with unselfish motives.
"[walked we] not in the same steps?"
The final rhetorical question reinforces the previous one, focusing on their consistent pattern of conduct. "Steps" refers to their actions, their lifestyle, and their method of ministry. Paul is asking if their outward behavior and practical approach to ministry were not identical in their integrity and refusal to exploit the Corinthians, leaving no room for accusation.
Literary Devices
Paul masterfully employs Rhetorical Questions throughout this verse to engage the Corinthians directly and to force their acknowledgment of the truth. By posing questions like "Did Titus make a gain of you?" and "walked we not in the same spirit? [walked we] not in the same steps?", Paul does not seek information but rather compels the Corinthians to affirm what he knows to be true: that he and his associates acted with integrity. This technique serves as a powerful Apologia (defense), allowing Paul to refute accusations without explicitly stating them as facts, thereby avoiding giving them more credence. Furthermore, the verse exhibits Parallelism in the repetition of the phrase "walked we not in the same..." followed by "spirit" and "steps." This structural device emphasizes the consistency and unity of their internal motivation ("spirit") and external conduct ("steps"), creating a strong, undeniable argument for their blamelessness. The implicit Contrast between Paul's and Titus's selfless ministry and the covetous practices of the "super-apostles" also undergirds the entire passage, highlighting the genuine nature of Paul's gospel.
Theological and Thematic Connections
This verse underscores the profound theological principle that true ministry is characterized by selfless service and unwavering integrity, particularly in financial matters. Paul's defense of Titus and himself is not merely about personal reputation but about safeguarding the purity of the gospel message itself. If ministers are perceived as exploitative, the message they proclaim is undermined. The unity in "spirit" and "steps" between Paul and his co-workers reflects the unity of the Holy Spirit's work in diverse individuals for a common, God-honoring purpose. This consistency in character and conduct is a powerful witness to the truth of their divine calling and the authenticity of their relationship with Christ.
Reflection and Application
Paul's robust defense in 2 Corinthians 12:18 offers timeless principles for both leaders and congregants in the church today. For those in leadership, it serves as a powerful reminder of the paramount importance of financial integrity and transparency. Ministry should never be a means to personal gain, but a selfless outpouring for the benefit of others and the glory of God. Leaders are called to live above reproach, ensuring their conduct, especially concerning finances, is unimpeachable and consistent with the gospel they proclaim. For all believers, this passage encourages discernment and a healthy skepticism towards those who might exploit others in the name of ministry. It also calls us to unity in purpose and conduct within the body of Christ. Just as Paul and Titus walked in the "same spirit" and "same steps," believers are to pursue a common vision for the Kingdom, marked by consistent, Christ-like character and mutual support, rather than suspicion or division. Our collective witness is strengthened when our lives align with the truth we profess.
Questions for Reflection
FAQ
Why was Paul so concerned about financial gain, and what does "make a gain of you" imply?
Paul was deeply concerned about financial gain because it was a common accusation leveled against traveling teachers and philosophers in the ancient world, many of whom were indeed charlatans seeking personal enrichment. The phrase "make a gain of you" translates the Greek word pleonektéō (G4122), which means "to overreach," "to take advantage of," or "to exploit." Paul consistently refused to be a financial burden to the Corinthian church (see 2 Corinthians 11:7-9), often working with his own hands to support himself. This was a deliberate strategy to distinguish his genuine apostolic ministry from that of the "super-apostles" who sought to exploit the Corinthians. His concern was not just for his own reputation, but for the integrity of the gospel message itself, which could be undermined if he or his associates were perceived as greedy.
Christ-Centered Fulfillment
Paul's unwavering commitment to financial integrity and selfless service, exemplified in his defense of Titus and himself, finds its ultimate fulfillment and pattern in the person of Jesus Christ. Just as Paul refused to "make a gain" of the Corinthians, Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). Jesus consistently ministered without seeking personal profit or worldly advantage, laying down His life not for gain, but for the redemption of humanity (Philippians 2:6-8). The "same spirit" and "same steps" that characterized Paul's and Titus's ministry are empowered by the Holy Spirit, who indwells believers and conforms them to the image of Christ. This Spirit enables believers to walk in Christ's "steps" of humility, service, and self-sacrifice (1 Peter 2:21). Therefore, Paul's defense is not merely about his own blamelessness, but points to the perfect, selfless ministry of Christ, which serves as the model for all who follow Him and are empowered by His Spirit to live lives of integrity and genuine service.