2 Corinthians 12:11-13 shows Paul finishing his “boasting.” He reminds the Corinthians that through their immaturity and ignorance they forced him to detail how he is superior to the false apostles corrupting them. The Corinthians should have been able to discern that Paul is an authentic apostle of Christ based on their past experience with him. Paul performed miracles among them. Paul did not take any money from them. He sarcastically asks for their forgiveness for never exploiting them financially.
In 2 Corinthians 12:11-132 Corinthians 12:11-13 commentary, commentary Paul concludes his direct defense of his apostolic superiority to the competing false apostles and discloses that his real motive in making the direct defense is to turn the Corinthians away from a focus on external appearance and to rather focus on Christ.
After having claimed that he is strong (in Christ) when he is weak (in the flesh), Paul begins this section by reiterating that he has engaged in what he calls “foolishness” by bowing to the necessity of a bragging contest with the competing Jewish “authorities” who he called “false apostles” in 2 Corinthians 11:132 Corinthians 11:13 commentary. He did this because the Corinthian believers have compelled him to do so: I have become foolish; you yourselves compelled me (v. 11a).
Again, he is saying that the Corinthians and his opponents would not listen to him in a spiritual sense, so he had to appeal to them “in the flesh,” which he felt was foolish because the entire focus was wrong. As he asserted in his first letter, the focus should not be on “which human am I following?” Rather, the focus should be on following Christ by doing good deeds in obedience to Him and to build on the true foundation which is Christ (1 Corinthians 3:5-71 Corinthians 3:5-7 commentary, 11-1511-15 commentary).
Paul now notes that this foolish bragging contest he succumbed to ought to have been completely unnecessary. If there was to be such a defense given, it should have come from the Corinthians. Paul asserts this, saying: Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody (v. 11b).
Back in 2 Corinthians 3:22 Corinthians 3:2 commentary, commentary Paul said of the Corinthian believers, “You are our letter, written in our hearts, known and read by all men.” By this he meant that he should not need any letters of commendation (as the competing, false apostles apparently had) because his “letter of commendation” was the lives of the Corinthians themselves.
The Corinthians came to the Lord through the ministry of Paul. As a result, they themselves ought to be “Exhibit A” in the defense of his apostleship. They had firsthand experience, having come to the Lord through his ministry. Therefore, Paul should have been commended by them rather than coming under the sway of the false apostles.
This was apparently an ongoing battle, as Paul also had to assert this same thing in his first letter to the believers in Corinth that his apostleship was authentic, and they ought to follow his teaching because they came to faith through him:
“Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.” (1 Corinthians 9:1-21 Corinthians 9:1-2 commentary)
For Paul, the proof of the pudding was in the eating; the Corinthian church itself was a testimony to his apostleship. His apostleship is proven by this church which he planted and nurtured, in person and from a distance. To him, and therefore to the Corinthians, they could see the fruit of his apostleship: the Corinthian believers themselves.
The Greek adjective “hyper” is translated mosteminent in the phrase For in no respect was I inferior to the most eminent apostles. The phrase most eminent apostles is rendered in some translations as “super-apostles.” Paul here likely refers to the Twelve, who most certainly could be called eminent (Matthew 10:2-4Matthew 10:2-4 commentary). We saw in 1 Corinthians 9:1-21 Corinthians 9:1-2 commentary that the primary evidence Paul used of his apostleship was that he had “seen Jesus our Lord” in person, just as had the twelve.
We see in Galatians that Paul equates his apostolic authority to being equal to that of Peter, who was the leader of the twelve. This would certainly place him on the same level as the most eminent apostles. We see in Galatians 2:7-8Galatians 2:7-8 commentary, commentary that Paul notes that both the apostles and elders in Jerusalem acknowledged that he had been appointed as an apostle to the Gentiles just as Peter had been appointed an apostle to the Jews. In saying this, Paul’s assertion places him on the same level of apostolic authority with Peter. With respect to the Gentiles, Paul’s apostleship would, in fact, be superior, since Paul was appointed as an apostle to the Gentiles.
Paul also notes that he publicly corrected Peter, further proving his apostolic authority as equal to that of Peter’s (Galatians 2:11-14Galatians 2:11-14 commentary).
This same term most eminent apostles (“hyper apostolos”) is used in 2 Corinthians 11:52 Corinthians 11:5 commentary, commentary “For I consider myself not in the least inferior to the most eminent apostles.” This statement by Paul is in the preamble to the direct defense of his apostleship (2 Corinthians 10:1 - 11:212 Corinthians 10:1 - 11:21 commentary). In context of 2 Corinthians 11:52 Corinthians 11:5 commentary, commentary Paul calls his opponents in Corinth “false apostles” who preach a “different gospel” (2 Corinthians 11:42 Corinthians 11:4 commentary, 1313 commentary). So, Paul is not inferior to the apostles who are actually “hyper apostolos” like the Twelve, and he is not inferior to these apostles misleading the Corinthians who falsely claim to be “hyper apostolos.”
It could be that Paul uses the same irony he has used earlier, by calling the false apostles eminent or “super”—at least in their own eyes. He concludes the statement in no respect was I inferior to the most eminent apostles with more irony, asserting even though I am a nobody.
On the foolish side of human-centered bragging, if Paul is judged by outward qualities, then he is no less than the most eminent apostles. He proved all this in the prior verses, citing the revelations he received (2 Corinthians 12:1-42 Corinthians 12:1-4 commentary) and the persecution he endured (2 Corinthians 11:23-272 Corinthians 11:23-27 commentary). But he has consistently countered that this means nothing other than the fact that his foolish argument of man-centered bragging is better than that of the false apostles—a reality that is profitable to no one (2 Corinthians 12:12 Corinthians 12:1 commentary).
Paul has continually maintained that his only legitimate boast is a spiritual one, that his true strength comes through weakness (2 Corinthians 12:52 Corinthians 12:5 commentary, 9-109-10 commentary). Therefore, his boast is in the Lord (2 Corinthians 10:172 Corinthians 10:17 commentary). That is why he terms it as “foolish” when contrasting his human-centered superiority to the false apostles. The reality is that apart from what he does in Christ, Paul asserts I am a nobody.
Paul consistently places himself in the light of being only an instrument, a vessel through which Christ works. In his first letter to the Corinthian, he stated how he pictured himself in that frame, “For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:91 Corinthians 15:9 commentary).
He stated earlier that each believer is like treasure in an earthen vessel (2 Corinthians 4:72 Corinthians 4:7 commentary). The flesh is weak (like an earthen vessel), but the Spirit is strong (like treasure). Paul sees himself this way as well. The assertion I am a nobody has the same paradoxical relation to the claim in no respect was I inferior to the most eminent apostles just as “for when I am weak” is paradoxical compared to “then I am strong” in 2 Corinthians 12:102 Corinthians 12:10 commentary.
Although Paul himself is nothing special, Christ working through him is more than special. Paul lived in obedience to his calling, and the Spirit worked through him. Thus, through him was manifested the signs of a true apostle. This included signs and wonders and miracles. Paul asserts: The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles (v.12).
Paul was reminding the Corinthians that they had seen for themselves (among you) the signs of a true apostle at work among them through his ministry. These included signs and wonders and miracles that ought to be ample testimony that he, Paul, is the true apostle to whom they should listen.
Since they had seen the manifestations of the power of Christ through the ministry and labor of Paul, they could not deny the changed lives of the Corinthian believers, the chief sign of an apostle. His reference to all perseverance is a reminder of the opposition and hardship he faced in his apostolic ministry (2 Corinthians 11:23-272 Corinthians 11:23-27 commentary). Notwithstanding that opposition, he still was able to minister effectively among them.
In this verse, the Greek word translated signs is used two times. It is used first as signs of a true apostle. What are the signs of a true apostle? Paul goes on to say that they (the signs of a true apostle) were performed among you. This means the Corinthians saw the signs and wonders and miracles with their own eyes. This is a great testimony to the reliability of scripture. If these Corinthians had, in fact, not seen signs and wonders and miracles with their own eyes then this letter would not have persuaded and would not have been preserved.
It is important to note that Paul does not promise to come do more signs and wonders and miracles to prove his apostleship. God is the one that provides signs and wonders and miracles. He does it in His time. Throughout history, there have been seasons where God has worked great signs and wonders and miracles, and there have been seasons where God has been silent.
We know that there have been signs and wonders and miracles in the past, and we know there will be signs and wonders and miracles in the future. For example, we see in Revelation 11:5-6Revelation 11:5-6 commentary two witnesses will be able to perform the signs of Elijah and more. We can rest assured that God will perform signs and wonders and miracles in His own time and for His own reasons.
In the case of Paul, he appeals to the firsthand experience of the Corinthians in terms of seeing the signs and wonders and miracles, but this seems to be for him almost an afterthought. He has been crafting a defense of his apostleship beginning in Chapter 10 and this is the first mention he has made of signs and wonders and miracles. We can take from this that Paul’s desire was to focus on the inner, spiritual realities and avoid overemphasis on the things that are readily observable and experienced. This makes sense given that his opponents have focused their arguments on externalities (2 Corinthians 10:72 Corinthians 10:7 commentary).
We also know that Satan can perform counterfeit signs and wonders and miracles. We can see this in Revelation 13:11-15Revelation 13:11-15 commentary. In those latter days, Satan will give power to the false prophet to also perform signs, including calling fire down from heaven and giving power to an image of the beast to talk and kill those who will not bow and worship. By waiting until late in his argument to mention them, we can infer that Paul has been careful to appeal to signs and wonders and miracles only in proper context, as a part of his spiritual ministry, rather than making them the primary emphasis.
Paul also did not mention signs and wonders and miracles when he briefly defended his apostleship earlier in this letter. While here Paul references these signs and wonders and miracles as signs of a true apostle, he did not mention them earlier, as in 2 Corinthians 3:2-32 Corinthians 3:2-3 commentary. There he says, “You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ.”
His continual reference to followers of Christ being “in Christ” seems to point to a changed life as being the primary testimony of his apostolic ministry. Paul’s goal was to please Christ, whether here on earth or in heaven (2 Corinthians 5:92 Corinthians 5:9 commentary). His ministry to please God was to bring people to Christ and disciple them to live Christ-centered lives. So, it makes sense that his priority and focus has been on appealing to changed lives to defend his apostolic authority rather than signs and wonders and miracles.
Notwithstanding, it is a reality that Paul asserts that signs and wonders and miracles are a sign of a true apostle. We can take from this that in speaking of a true apostle, Paul is speaking of a select few that have “seen Jesus our Lord” (1 Corinthians 9:11 Corinthians 9:1 commentary) and were appointed by Him (Acts 1:26Acts 1:26 commentary, 6:26:2 commentary, 9:15-169:15-16 commentary).
In Acts 2:22Acts 2:22 commentary, commentary the Apostle Peter declared that the ministry of “Jesus the Nazarene” was “attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.” God sometimes uses signs to attest to those who speak His message, particularly when He inaugurates a new work.
Jesus gave authority to His disciples to perform signs, wonders, and miracles (Matthew 10:1Matthew 10:1 commentary; Mark 3:15Mark 3:15 commentary; Luke 9:1Luke 9:1 commentary, 10:1710:17 commentary). As Paul considered himself an apostle designated by Jesus, he too received the authority to minister with the signs of a true apostle.
He gives us a perspective of these signs in his letter to the Romans,
“For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.” (Romans 15:18-19Romans 15:18-19 commentary)
For Jesus and Paul, the transforming gospel of Jesus Christ (2 Corinthians 5:172 Corinthians 5:17 commentary) was what they preached, lived, and taught.
The writer to the Hebrews confirms this same perspective,
“how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” (Hebrews 2:3-4Hebrews 2:3-4 commentary)
However we perceive these signs, they are not an end in themselves, rather they are to help us in our proclamation of the transforming power of the gospel of Jesus Christ.
Paul now turns his attention to another subject, the fact that he did not ask the Corinthians for money. He introduces this by saying: For in what respect were you treated as inferior to the rest of the churches except that I myself did not become a burden to you (v. 13a).
This is evidently in response to charges that have been made against Paul by his opponents in Corinth. We saw this same charge in his first letter, which Paul addressed in 1 Corinthians 91 Corinthians 9 commentary. There he asserted he had the right to raise money for his support from the Corinthians, but he chose not to because he thought it would help him be a greater witness for Jesus, and because he did not want to abuse his apostolic authority (1 Corinthians 9:121 Corinthians 9:12 commentary).
We can infer from his answer here in verse 13 as well as in 1 Corinthians 91 Corinthians 9 commentary that he was accused of being an amateur because he volunteers. The accusation appears to have been along the lines of, “He is not a real apostle, he does not even have sufficient authority to charge for his services.” Paul reframes this accusation and says the only way the Corinthian church was treated as inferior was in one respect: that I myself did not become a burden to you.
The next statement is spoken in great irony, but also in affection. Paul says of his choice to provide his services free of charge Forgive me this wrong! (v. 13b).
Paul at times seems almost in despair that the Corinthians could not or would not see his true motive in not taking financial support from them. They apparently fell for a twisting and turning of his true motive by the false apostles. The false apostles had reframed the fact that Paul did not ask the Corinthians for money as though he had done something wrong. Paul’s exasperation is evident here, when he exclaims Forgive me for this wrong! (v. 13c). Again, this plea was full of irony, for Paul certainly did not think or feel that he had done anything wrong.
He had been and was to the Corinthian church a spiritual father, as he will speak in the next verse, v. 14. He is trying to get them to see from his perspective as well as the perspective of the Christ he had been living and teaching. As he stated earlier “For the love of Christ controls us” to the end that we should no longer live for ourselves but for Him (2 Corinthians 5:14-162 Corinthians 5:14-16 commentary).
Set to dark mode
2 Corinthians 12:11-13 meaning
In 2 Corinthians 12:11-132 Corinthians 12:11-13 commentary, commentary Paul concludes his direct defense of his apostolic superiority to the competing false apostles and discloses that his real motive in making the direct defense is to turn the Corinthians away from a focus on external appearance and to rather focus on Christ.
After having claimed that he is strong (in Christ) when he is weak (in the flesh), Paul begins this section by reiterating that he has engaged in what he calls “foolishness” by bowing to the necessity of a bragging contest with the competing Jewish “authorities” who he called “false apostles” in 2 Corinthians 11:132 Corinthians 11:13 commentary. He did this because the Corinthian believers have compelled him to do so: I have become foolish; you yourselves compelled me (v. 11a).
Again, he is saying that the Corinthians and his opponents would not listen to him in a spiritual sense, so he had to appeal to them “in the flesh,” which he felt was foolish because the entire focus was wrong. As he asserted in his first letter, the focus should not be on “which human am I following?” Rather, the focus should be on following Christ by doing good deeds in obedience to Him and to build on the true foundation which is Christ (1 Corinthians 3:5-71 Corinthians 3:5-7 commentary, 11-1511-15 commentary).
Paul now notes that this foolish bragging contest he succumbed to ought to have been completely unnecessary. If there was to be such a defense given, it should have come from the Corinthians. Paul asserts this, saying: Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody (v. 11b).
Back in 2 Corinthians 3:22 Corinthians 3:2 commentary, commentary Paul said of the Corinthian believers, “You are our letter, written in our hearts, known and read by all men.” By this he meant that he should not need any letters of commendation (as the competing, false apostles apparently had) because his “letter of commendation” was the lives of the Corinthians themselves.
The Corinthians came to the Lord through the ministry of Paul. As a result, they themselves ought to be “Exhibit A” in the defense of his apostleship. They had firsthand experience, having come to the Lord through his ministry. Therefore, Paul should have been commended by them rather than coming under the sway of the false apostles.
This was apparently an ongoing battle, as Paul also had to assert this same thing in his first letter to the believers in Corinth that his apostleship was authentic, and they ought to follow his teaching because they came to faith through him:
“Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.”
(1 Corinthians 9:1-21 Corinthians 9:1-2 commentary)
For Paul, the proof of the pudding was in the eating; the Corinthian church itself was a testimony to his apostleship. His apostleship is proven by this church which he planted and nurtured, in person and from a distance. To him, and therefore to the Corinthians, they could see the fruit of his apostleship: the Corinthian believers themselves.
The Greek adjective “hyper” is translated most eminent in the phrase For in no respect was I inferior to the most eminent apostles. The phrase most eminent apostles is rendered in some translations as “super-apostles.” Paul here likely refers to the Twelve, who most certainly could be called eminent (Matthew 10:2-4Matthew 10:2-4 commentary). We saw in 1 Corinthians 9:1-21 Corinthians 9:1-2 commentary that the primary evidence Paul used of his apostleship was that he had “seen Jesus our Lord” in person, just as had the twelve.
We see in Galatians that Paul equates his apostolic authority to being equal to that of Peter, who was the leader of the twelve. This would certainly place him on the same level as the most eminent apostles. We see in Galatians 2:7-8Galatians 2:7-8 commentary, commentary that Paul notes that both the apostles and elders in Jerusalem acknowledged that he had been appointed as an apostle to the Gentiles just as Peter had been appointed an apostle to the Jews. In saying this, Paul’s assertion places him on the same level of apostolic authority with Peter. With respect to the Gentiles, Paul’s apostleship would, in fact, be superior, since Paul was appointed as an apostle to the Gentiles.
Paul also notes that he publicly corrected Peter, further proving his apostolic authority as equal to that of Peter’s (Galatians 2:11-14Galatians 2:11-14 commentary).
This same term most eminent apostles (“hyper apostolos”) is used in 2 Corinthians 11:52 Corinthians 11:5 commentary, commentary “For I consider myself not in the least inferior to the most eminent apostles.” This statement by Paul is in the preamble to the direct defense of his apostleship (2 Corinthians 10:1 - 11:212 Corinthians 10:1 - 11:21 commentary). In context of 2 Corinthians 11:52 Corinthians 11:5 commentary, commentary Paul calls his opponents in Corinth “false apostles” who preach a “different gospel” (2 Corinthians 11:42 Corinthians 11:4 commentary, 1313 commentary). So, Paul is not inferior to the apostles who are actually “hyper apostolos” like the Twelve, and he is not inferior to these apostles misleading the Corinthians who falsely claim to be “hyper apostolos.”
It could be that Paul uses the same irony he has used earlier, by calling the false apostles eminent or “super”—at least in their own eyes. He concludes the statement in no respect was I inferior to the most eminent apostles with more irony, asserting even though I am a nobody.
On the foolish side of human-centered bragging, if Paul is judged by outward qualities, then he is no less than the most eminent apostles. He proved all this in the prior verses, citing the revelations he received (2 Corinthians 12:1-42 Corinthians 12:1-4 commentary) and the persecution he endured (2 Corinthians 11:23-272 Corinthians 11:23-27 commentary). But he has consistently countered that this means nothing other than the fact that his foolish argument of man-centered bragging is better than that of the false apostles—a reality that is profitable to no one (2 Corinthians 12:12 Corinthians 12:1 commentary).
Paul has continually maintained that his only legitimate boast is a spiritual one, that his true strength comes through weakness (2 Corinthians 12:52 Corinthians 12:5 commentary, 9-109-10 commentary). Therefore, his boast is in the Lord (2 Corinthians 10:172 Corinthians 10:17 commentary). That is why he terms it as “foolish” when contrasting his human-centered superiority to the false apostles. The reality is that apart from what he does in Christ, Paul asserts I am a nobody.
Paul consistently places himself in the light of being only an instrument, a vessel through which Christ works. In his first letter to the Corinthian, he stated how he pictured himself in that frame, “For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:91 Corinthians 15:9 commentary).
He stated earlier that each believer is like treasure in an earthen vessel (2 Corinthians 4:72 Corinthians 4:7 commentary). The flesh is weak (like an earthen vessel), but the Spirit is strong (like treasure). Paul sees himself this way as well. The assertion I am a nobody has the same paradoxical relation to the claim in no respect was I inferior to the most eminent apostles just as “for when I am weak” is paradoxical compared to “then I am strong” in 2 Corinthians 12:102 Corinthians 12:10 commentary.
Although Paul himself is nothing special, Christ working through him is more than special. Paul lived in obedience to his calling, and the Spirit worked through him. Thus, through him was manifested the signs of a true apostle. This included signs and wonders and miracles. Paul asserts: The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles (v.12).
Paul was reminding the Corinthians that they had seen for themselves (among you) the signs of a true apostle at work among them through his ministry. These included signs and wonders and miracles that ought to be ample testimony that he, Paul, is the true apostle to whom they should listen.
Since they had seen the manifestations of the power of Christ through the ministry and labor of Paul, they could not deny the changed lives of the Corinthian believers, the chief sign of an apostle. His reference to all perseverance is a reminder of the opposition and hardship he faced in his apostolic ministry (2 Corinthians 11:23-272 Corinthians 11:23-27 commentary). Notwithstanding that opposition, he still was able to minister effectively among them.
In this verse, the Greek word translated signs is used two times. It is used first as signs of a true apostle. What are the signs of a true apostle? Paul goes on to say that they (the signs of a true apostle) were performed among you. This means the Corinthians saw the signs and wonders and miracles with their own eyes. This is a great testimony to the reliability of scripture. If these Corinthians had, in fact, not seen signs and wonders and miracles with their own eyes then this letter would not have persuaded and would not have been preserved.
It is important to note that Paul does not promise to come do more signs and wonders and miracles to prove his apostleship. God is the one that provides signs and wonders and miracles. He does it in His time. Throughout history, there have been seasons where God has worked great signs and wonders and miracles, and there have been seasons where God has been silent.
We know that there have been signs and wonders and miracles in the past, and we know there will be signs and wonders and miracles in the future. For example, we see in Revelation 11:5-6Revelation 11:5-6 commentary two witnesses will be able to perform the signs of Elijah and more. We can rest assured that God will perform signs and wonders and miracles in His own time and for His own reasons.
In the case of Paul, he appeals to the firsthand experience of the Corinthians in terms of seeing the signs and wonders and miracles, but this seems to be for him almost an afterthought. He has been crafting a defense of his apostleship beginning in Chapter 10 and this is the first mention he has made of signs and wonders and miracles. We can take from this that Paul’s desire was to focus on the inner, spiritual realities and avoid overemphasis on the things that are readily observable and experienced. This makes sense given that his opponents have focused their arguments on externalities (2 Corinthians 10:72 Corinthians 10:7 commentary).
We also know that Satan can perform counterfeit signs and wonders and miracles. We can see this in Revelation 13:11-15Revelation 13:11-15 commentary. In those latter days, Satan will give power to the false prophet to also perform signs, including calling fire down from heaven and giving power to an image of the beast to talk and kill those who will not bow and worship. By waiting until late in his argument to mention them, we can infer that Paul has been careful to appeal to signs and wonders and miracles only in proper context, as a part of his spiritual ministry, rather than making them the primary emphasis.
Paul also did not mention signs and wonders and miracles when he briefly defended his apostleship earlier in this letter. While here Paul references these signs and wonders and miracles as signs of a true apostle, he did not mention them earlier, as in 2 Corinthians 3:2-32 Corinthians 3:2-3 commentary. There he says, “You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ.”
His continual reference to followers of Christ being “in Christ” seems to point to a changed life as being the primary testimony of his apostolic ministry. Paul’s goal was to please Christ, whether here on earth or in heaven (2 Corinthians 5:92 Corinthians 5:9 commentary). His ministry to please God was to bring people to Christ and disciple them to live Christ-centered lives. So, it makes sense that his priority and focus has been on appealing to changed lives to defend his apostolic authority rather than signs and wonders and miracles.
Notwithstanding, it is a reality that Paul asserts that signs and wonders and miracles are a sign of a true apostle. We can take from this that in speaking of a true apostle, Paul is speaking of a select few that have “seen Jesus our Lord” (1 Corinthians 9:11 Corinthians 9:1 commentary) and were appointed by Him (Acts 1:26Acts 1:26 commentary, 6:26:2 commentary, 9:15-169:15-16 commentary).
In Acts 2:22Acts 2:22 commentary, commentary the Apostle Peter declared that the ministry of “Jesus the Nazarene” was “attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.” God sometimes uses signs to attest to those who speak His message, particularly when He inaugurates a new work.
Jesus gave authority to His disciples to perform signs, wonders, and miracles (Matthew 10:1Matthew 10:1 commentary; Mark 3:15Mark 3:15 commentary; Luke 9:1Luke 9:1 commentary, 10:1710:17 commentary). As Paul considered himself an apostle designated by Jesus, he too received the authority to minister with the signs of a true apostle.
He gives us a perspective of these signs in his letter to the Romans,
“For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.”
(Romans 15:18-19Romans 15:18-19 commentary)
For Jesus and Paul, the transforming gospel of Jesus Christ (2 Corinthians 5:172 Corinthians 5:17 commentary) was what they preached, lived, and taught.
The writer to the Hebrews confirms this same perspective,
“how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.”
(Hebrews 2:3-4Hebrews 2:3-4 commentary)
However we perceive these signs, they are not an end in themselves, rather they are to help us in our proclamation of the transforming power of the gospel of Jesus Christ.
Paul now turns his attention to another subject, the fact that he did not ask the Corinthians for money. He introduces this by saying: For in what respect were you treated as inferior to the rest of the churches except that I myself did not become a burden to you (v. 13a).
This is evidently in response to charges that have been made against Paul by his opponents in Corinth. We saw this same charge in his first letter, which Paul addressed in 1 Corinthians 91 Corinthians 9 commentary. There he asserted he had the right to raise money for his support from the Corinthians, but he chose not to because he thought it would help him be a greater witness for Jesus, and because he did not want to abuse his apostolic authority (1 Corinthians 9:121 Corinthians 9:12 commentary).
We can infer from his answer here in verse 13 as well as in 1 Corinthians 91 Corinthians 9 commentary that he was accused of being an amateur because he volunteers. The accusation appears to have been along the lines of, “He is not a real apostle, he does not even have sufficient authority to charge for his services.” Paul reframes this accusation and says the only way the Corinthian church was treated as inferior was in one respect: that I myself did not become a burden to you.
The next statement is spoken in great irony, but also in affection. Paul says of his choice to provide his services free of charge Forgive me this wrong! (v. 13b).
Paul at times seems almost in despair that the Corinthians could not or would not see his true motive in not taking financial support from them. They apparently fell for a twisting and turning of his true motive by the false apostles. The false apostles had reframed the fact that Paul did not ask the Corinthians for money as though he had done something wrong. Paul’s exasperation is evident here, when he exclaims Forgive me for this wrong! (v. 13c). Again, this plea was full of irony, for Paul certainly did not think or feel that he had done anything wrong.
He had been and was to the Corinthian church a spiritual father, as he will speak in the next verse, v. 14. He is trying to get them to see from his perspective as well as the perspective of the Christ he had been living and teaching. As he stated earlier “For the love of Christ controls us” to the end that we should no longer live for ourselves but for Him (2 Corinthians 5:14-162 Corinthians 5:14-16 commentary).