TRV
Translation
King James Version
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:
KJV (with Strong's)
For G1063 I fear G5399, lest G3381 G4458, when I come G2064, I shall G2147 not G3756 find G2147 you G5209 such as G3634 I would G2309, and that I G2504 shall be found G2147 unto you G5213 such as G3634 ye would G2309 not G3756: lest G3381 G4458 there be debates G2054, envyings G2205, wraths G2372, strifes G2052, backbitings G2636, whisperings G5587, swellings G5450, tumults G181:
Complete Jewish Bible
For I am afraid of coming and finding you not the way I want you to be, and also of not being found the way you want me to be. I am afraid of finding quarreling and jealousy, anger and rivalry, slander and gossip, arrogance and disorder.
Berean Standard Bible
For I am afraid that when I come, I may not find you as I wish, and you may not find me as you wish. I fear that there may be quarreling, jealousy, rage, rivalry, slander, gossip, arrogance, and disorder.
American Standard Version
For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults;
World English Bible Messianic
For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots;
Geneva Bible (1599)
For I feare least when I come, I shall not finde you such as I would: and that I shalbe found vnto you such as ye woulde not, and least there be strife, enuying, wrath, contentions, backebitings, whisperings, swellings and discord.
Young's Literal Translation
for I fear lest, having come, not such as I wish I may find you, and I--I may be found by you such as ye do not wish, lest there be strifes, envyings, wraths, revelries, evil-speakings, whisperings, puffings up, insurrections,
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In the KJVVerse 29,043 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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John ChrysostomAD 407
Homily 28 on 2 Corinthians
"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not."
He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as ye would not." He said not here, "such as I would not," but, with more severity, "such as ye wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,
"Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings."
And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all these other evils, and by them was increased further.
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
The Apostle Paul expresses profound pastoral concern for the Corinthian church, fearing that upon his anticipated third visit, he will discover persistent disunity, moral decay, and unrepentant sin among them. His apprehension stems from the possibility that their continued indulgence in destructive behaviors like debates, envy, strife, and arrogance would necessitate him exercising his apostolic authority in a confrontational manner, a scenario he earnestly wishes to avoid for the spiritual health of both himself and the community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 12:20 to convey his urgent message. The most prominent is the Catalogue or List, where he enumerates eight distinct vices. This extensive list creates a cumulative effect, vividly painting a comprehensive picture of the spiritual disorder plaguing the Corinthian church and emphasizing the widespread nature of their problems. The use of Antithesis is also evident, as Paul contrasts his desired outcome ("such as I would") with the feared reality ("such as ye would not"), highlighting the tension between his pastoral heart and the potential necessity for stern discipline. His expression of "fear" injects Pathos, appealing to the Corinthians' emotions and underscoring the depth of his genuine concern and sorrow over their potential state. Finally, the term "swellings" (Greek: physíōsis) functions as a Metaphor, depicting spiritual arrogance or conceit as a puffed-up, inflated state, a vivid image of pride that distorts and disfigures the soul.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's apprehension in 2 Corinthians 12:20 reveals a profound theological truth about the nature of the church and the destructive power of unrepentant sin. The catalogue of vices—debates, envyings, wraths, strifes, backbitings, whisperings, swellings, and tumults—are not merely social infractions but direct assaults on the unity, holiness, and witness of the body of Christ. Theologically, these behaviors stem from a failure to live out the new creation reality in Christ, a reversion to fleshly desires rather than walking in the Spirit. They demonstrate a lack of love, humility, and self-control, which are foundational Christian virtues. Paul's willingness to exercise discipline, though reluctantly, underscores the biblical principle that God's people are called to holiness, and that unaddressed sin within the community can hinder its spiritual growth and compromise its testimony. This passage serves as a timeless reminder that true spiritual health requires constant vigilance against the insidious nature of sin and a commitment to genuine repentance and reconciliation.
REFLECTION AND APPLICATION
Paul's deep concern for the Corinthian church in 2 Corinthians 12:20 offers a powerful mirror for contemporary Christian communities and individual believers. The vices he lists are not archaic sins but persistent challenges that threaten the health and witness of the church today. This passage compels us to engage in honest self-examination: Do "debates" rooted in pride or a desire to win arguments rather than seek truth characterize our interactions? Are "envyings" and "strifes" subtly undermining our unity, stemming from comparison or selfish ambition? Do "backbitings" and "whisperings" erode trust and fellowship through gossip and slander? Are "swellings" of arrogance preventing us from serving humbly and loving genuinely? Paul's pastoral heart urges us to proactively address these destructive patterns, both personally and communally, cultivating a spirit of humility, love, and genuine reconciliation. The goal is not to avoid an unpleasant confrontation with a spiritual leader, but to live in a manner worthy of the Gospel, fostering an environment where the Spirit of God can flourish, and Christ is glorified through our unity and holiness.
Questions for Reflection
FAQ
Why was Paul so afraid of what he might find in Corinth?
Answer: Paul's "fear" was not personal timidity but a deep pastoral apprehension. He had previously addressed significant issues of division, immorality, and spiritual immaturity in his first letter to the Corinthians, and some of these problems persisted. He feared that upon his third visit, he would find them still unrepentant and embroiled in the very vices he lists—debates, envy, wrath, strife, backbiting, whispering, swelling, and tumults. This would necessitate him exercising his apostolic authority in a severe, disciplinary manner, which would be painful for both him and them. His fear stemmed from a profound love for their spiritual well-being and a desire for them to be found in a state of repentance and order, rather than requiring confrontation.
What do the specific vices listed in this verse reveal about the Corinthian church?
Answer: The catalogue of vices—"debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults"—reveals a church struggling deeply with internal disunity, pride, and a lack of Christ-like love. "Debates" and "strifes" point to factionalism and contentious arguments, often driven by selfish ambition. "Envyings" and "wraths" indicate unresolved bitterness and uncontrolled anger. "Backbitings" and "whisperings" highlight the destructive power of gossip and slander, eroding trust. "Swellings" (haughtiness or arrogance) suggests a pervasive issue of pride, where individuals were "puffed up" rather than humble. Finally, "tumults" signifies the overall disorder and confusion that these individual sins collectively created within the community. These issues indicate a failure to live out the unity and holiness called for in the Gospel, despite their spiritual gifts and knowledge.
CHRIST-CENTERED FULFILLMENT
The catalogue of destructive behaviors in 2 Corinthians 12:20 vividly portrays the brokenness of humanity apart from Christ and the ongoing struggle against the flesh even within the believing community. However, the ultimate fulfillment and remedy for these spiritual maladies are found in Jesus Christ. He is the Prince of Peace, who breaks down dividing walls of hostility, making one new humanity through His cross (Ephesians 2:14-16). Where there are "debates" and "strifes," Christ calls us to unity in the Spirit, urging us to be of one mind and purpose, just as He prayed for His disciples' unity in John 17:20-23. The "envyings" and "wraths" are overcome by the Spirit's fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). "Backbitings" and "whisperings" are silenced by the call to speak truth in love and to build one another up, reflecting the gracious words of Christ (Ephesians 4:29). The "swellings" of pride are directly confronted by Christ's own example of profound humility, who, though in the form of God, did not consider equality with God a thing to be grasped, but emptied Himself, taking the form of a servant (Philippians 2:5-8). Ultimately, the "tumults" and disorder are resolved as the church, empowered by the Holy Spirit, strives to live in the order and peace that Christ's reign establishes, looking to Him as the Head who brings all things into proper alignment (Colossians 1:18). Thus, Christ not only identifies the deep-seated issues that plague human relationships and communities but also provides the transformative power and the perfect example for their complete and lasting resolution.