TRV
Translation
King James Version
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.
KJV (with Strong's)
And lest G3361, when I come G2064 again G3825, my G3450 God G2316 will humble G5013 me G3165 among G4314 you G5209, and G2532 that I shall bewail G3996 many G4183 which G3588 have sinned already G4258, and G2532 have G3340 not G3361 repented G3340 of G1909 the uncleanness G167 and G2532 fornication G4202 and G2532 lasciviousness G766 which G3739 they have committed G4238.
Complete Jewish Bible
I am afraid that when I come again, my God may humiliate me in your presence, and that I will be grieved over many of those who sinned in the past and have not repented of the impurity, fornication and debauchery that they have engaged in.
Berean Standard Bible
I am afraid that when I come again, my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of their acts of impurity, sexual immorality, and debauchery.
American Standard Version
lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.
World English Bible Messianic
that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed.
Geneva Bible (1599)
I feare least when I come againe, my God abase me among you, and I shall bewaile many of them which haue sinned already, and haue not repented of the vncleannesse, and fornication, and wantonnesse which they haue committed.
Young's Literal Translation
lest again having come, my God may humble me in regard to you, and I may bewail many of those having sinned before, and not having reformed concerning the uncleanness, and whoredom, and lasciviousness, that they did practise.
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In the KJVVerse 29,044 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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TertullianAD 220
On Modesty
For in saying, toward the end of the Epistle, "Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness," he did not, of course, determine that they were to be received hack (by him into the Church) if they should have entered (the path of) repentance, whom he was to find in the Church, but that they were to be bewailed, and indubitably ejected, that they might lose (the benefit of) repentance.
CyprianAD 258
Epistle LI
And yet to these persons themselves repentance is granted, and the hope of lamenting and atoning is left, according to the saying of the same apostle: "I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.".
Also in the same: "But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul is saying that some have repented but others have not. This contradicts Novatian, who claims that fornicators cannot repent or be received back into communion. Paul is affirming that they have indeed repented, and because of this they have been received back into the peace of the church.
John ChrysostomAD 407
Homily 28 on 2 Corinthians
"And lest when I come again, my God should humble me among you."
And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying,
"I shall mourn for many of them who have sinned." Not simply, "who have sinned," but,
"Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.
"Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" and it is said in another place, "Every one that is proud in heart is unclean before the Lord."
Fulgentius of RuspeAD 533
ON THE FORGIVENESS OF SINS 1.13.2
Concerning those who though within the church persisted in their evil deeds, he spoke thus to the Corinthians with these words of comfort: “I fear that when I come again, my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality and licentiousness they practiced.” The apostle would not be saddened or humiliated in mourning over them if he believed that the forgiveness of sins would be granted to sinners and the wicked who continue to exasperate the divine justice without conversion of heart. The forgiveness of sins has no effect except in the conversion of the heart. We refer to those who have been converted by divine aid through the exercise of their own freedom of choice and whose lives are genuinely changed for the better. These converts will still occasionally sin, either through ignorance or through the stubbornness of a will that is knowingly lured by evil. They do not, however, stop asking for the forgiveness of their sins.
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
Anticipating his third visit to the Corinthian church, the Apostle Paul expresses profound apprehension and sorrow, fearing that his God will humble him by revealing a continued state of unrepentant sin among many believers. His distress stems from the prospect of encountering individuals who, despite previous warnings and teachings, persist in moral impurity, specifically "uncleanness, fornication, and lasciviousness," without having turned from their ways. This potential scenario would not only grieve Paul deeply but also underscore the gravity of their spiritual condition and the urgency of genuine repentance.
CONTEXT
Literary Context: This verse serves as a poignant conclusion to Paul's intense defense of his apostolic authority and ministry, spanning chapters 10-12 of 2 Corinthians. Having passionately defended his motives, endured accusations, and even recounted his extraordinary visions and the humbling "thorn in the flesh" (2 Corinthians 12:7), Paul shifts his focus from his own suffering and vindication to his deep pastoral concern for the Corinthians. The preceding verses in chapter 12 detail his self-sacrificial love and willingness to spend himself for their spiritual well-being (2 Corinthians 12:15). His fear in 2 Corinthians 12:21 directly precedes his final warning and intention to deal firmly with unrepentant sin upon his arrival, as stated in 2 Corinthians 13:1-2. This verse thus functions as a bridge, moving from Paul's personal struggles to his impending confrontation with the moral failings within the community, highlighting the spiritual stakes of his visit.
Historical & Cultural Context: The city of Corinth was a prominent Roman provincial capital, a bustling port city renowned for its commercial activity and, notoriously, its pervasive immorality. The term "Corinthianize" (κορινθιάζεσθαι, korinthiazesthai) was even coined to signify living a life of debauchery and sexual promiscuity. The early Christian community in Corinth, drawn from this pagan environment, struggled significantly with syncretism and the lingering influence of their former lifestyles. Paul's previous letter (1 Corinthians) extensively addresses issues of sexual immorality, divisions, and ethical conduct, indicating that these problems were deeply ingrained. Despite Paul's earlier admonitions and the presence of believers, the fact that "uncleanness, fornication, and lasciviousness" persisted unrepented points to the powerful cultural pressures and the spiritual immaturity or resistance of some members. Paul's concern reflects the immense challenge of establishing and maintaining Christian purity in such a morally compromised setting, where believers were constantly tempted to revert to pagan norms.
Key Themes: 2 Corinthians 12:21 powerfully articulates several core themes prevalent throughout Paul's Corinthian correspondence. Firstly, it underscores Paul's profound pastoral concern and genuine love for the church, demonstrating that his authority was exercised not for personal gain but for their spiritual health and holiness. His potential "bewailing" reveals a heart burdened by the destructive nature of sin. Secondly, the verse highlights the gravity and seriousness of unrepented sin, particularly sexual immorality, which Paul consistently condemns as antithetical to the Christian walk (1 Corinthians 6:18-20). The emphasis is not merely on the act of sin but on the lack of repentance, indicating a hardened heart or a defiant persistence in sin. Thirdly, it implicitly stresses the absolute necessity of repentance as a foundational aspect of Christian discipleship, an ongoing turning from sin to God that is essential for spiritual vitality and fellowship. Finally, the idea of God "humbling" Paul among them suggests a divine judgment or consequence for the church's failure to address sin within its ranks, implying that spiritual leaders can be affected by the unfaithfulness of their flock. This theme resonates with Paul's earlier warnings about God's judgment on unholy living (1 Corinthians 11:27-30).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this verse to convey his profound concern and the gravity of the situation. The primary device is Pathos, as Paul appeals directly to the emotions through his expressed fear of being "humbled" and his anticipation of "bewailing" the unrepentant. This emotional vulnerability serves to underscore the depth of his pastoral love and the seriousness with which he views their spiritual state, aiming to evoke a similar sense of urgency in his readers. There is also an element of Anticipation or Foreshadowing, as Paul explicitly states his dread regarding what he might find upon his return, setting the stage for the stern warnings and potential disciplinary actions detailed in the subsequent chapter. Furthermore, the Enumeration of specific sins ("uncleanness and fornication and lasciviousness") provides concrete examples of the moral failings, making the warning tangible and specific rather than abstract. This list functions as a clear indictment of the behaviors that are unacceptable within the Christian community and that demand immediate repentance.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully connects to the overarching biblical narrative of God's holiness, humanity's sinfulness, and the divine call to repentance. Paul's anguish reflects God's own sorrow over sin and the brokenness it brings, emphasizing that true spiritual health requires a continuous turning away from ungodliness. The specific sins mentioned underscore the New Testament's consistent condemnation of sexual immorality as fundamentally incompatible with Christian identity, defiling both the individual and the community. The lack of repentance reveals a hardened heart, resistant to the transforming power of the Gospel and the convicting work of the Holy Spirit. Paul's fear of being "humbled" by God due to the Corinthians' unrepentance highlights the interconnectedness of the spiritual body; the unfaithfulness of some members can bring grief and even a sense of corporate shame upon the leadership and the entire church. This passage serves as a stark reminder that God's grace, while abundant, never negates the necessity of a repentant heart and a life striving for holiness.
REFLECTION AND APPLICATION
Paul's heartfelt concern in 2 Corinthians 12:21 serves as a timeless mirror for both individual believers and church communities. It compels us to confront the reality that unrepented sin, particularly that which is blatant and persistent, not only grieves God but also causes profound sorrow to those who genuinely labor for the spiritual well-being of others. This passage challenges us to move beyond superficial confessions to a deep, transformative repentance that results in a tangible change of life. It reminds us that Christian freedom is not a license for immorality but a call to holiness, empowered by the Spirit. For the church, it underscores the loving yet firm responsibility to address sin within its fellowship, not with condemnation, but with a view towards restoration and the preservation of its corporate purity and witness. Ignoring unrepentant sin can lead to spiritual stagnation, a compromised testimony, and a painful humbling for the entire community.
Questions for Reflection
FAQ
Why would Paul be "humbled" by the Corinthians' sin?
Answer: Paul's humbling would not be a result of his own sin, but rather a profound disappointment and grief caused by the spiritual failure of the Corinthians. As their spiritual father and apostle, their unrepentant sin would reflect poorly on his ministry and the effectiveness of the Gospel he preached among them. It would be a painful realization that despite his immense efforts and suffering for them, many had not truly embraced the transformative power of Christ, causing him to feel a deep sense of sorrow and perhaps even a public diminishment of his apostolic joy and confidence among them. It suggests that God might allow Paul to experience this grief as a consequence of the church's own spiritual negligence, highlighting the serious nature of unrepentant sin within the body of Christ.
What is the significance of the specific sins listed: "uncleanness and fornication and lasciviousness"?
Answer: These three terms represent a progression from general moral impurity to specific and brazen sexual sin. "Uncleanness" (ἀκαθαρσία, akatharsía) is a broad term for moral defilement. "Fornication" (πορνεία, porneía) refers to all forms of illicit sexual activity outside marriage, a common problem in the morally lax culture of Corinth. "Lasciviousness" (ἀσέλγεια, asélgeia) denotes unbridled lust, wantonness, and a shameless disregard for decency, often implying public and defiant immorality. Their specific mention indicates that these were not isolated incidents but persistent, unaddressed patterns of behavior that were deeply ingrained in the Corinthian church, reflecting a failure to live according to Christian ethical standards and a lack of conviction regarding their sin. Paul's listing of them underscores the severity of their unrepentance.
How does this verse relate to church discipline?
Answer: This verse strongly implies the necessity of church discipline, though it focuses on Paul's personal grief rather than the mechanics of discipline. Paul's fear of finding unrepentant sin suggests that the church had failed to address these issues, allowing them to fester. His impending visit, as implied by 2 Corinthians 13:1-2, would involve confronting these individuals and, if necessary, exercising apostolic authority to bring about repentance or, as a last resort, excommunication. The ultimate goal of such discipline, as seen elsewhere in Paul's letters (1 Corinthians 5:5), is the restoration of the individual and the purity of the church, preventing the leaven of sin from corrupting the whole lump.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 12:21, while expressing Paul's human sorrow, ultimately points to the profound reality of Christ's work in addressing sin and calling humanity to repentance. The "uncleanness, fornication, and lasciviousness" that grieved Paul are precisely the kinds of sins from which Christ came to deliver us. He is the Lamb of God who takes away the sin of the world, whose perfect sacrifice on the cross provides the only means by which sin can be truly forgiven and its power broken (Hebrews 9:22). The call to repentance, which Paul laments is absent among some Corinthians, is central to the Gospel message proclaimed by Christ and His apostles (Mark 1:15). Through union with Christ, believers are called to a new life, dead to sin and alive to God (Romans 6:1-4), empowered by the Holy Spirit to walk in holiness. Christ's ultimate purpose for His church is that it be "holy and blameless" (Ephesians 5:25-27), a stark contrast to the unrepentant state Paul feared. Thus, Paul's sorrow over unrepented sin foreshadows the heart of Christ, who continually calls His people to turn from darkness to light, transforming them into new creations (2 Corinthians 5:17) who reflect His purity and righteousness.