In 2 Corinthians 12:14-18, Paul prepares to visit the Corinthian church a third time. He declares that he will not ask for money from them or take from them. He views the Corinthians as spiritual children, and in the way that a good father does not take money from his children, but rather saves money for their future, Paul also wants to “spend” himself for the Corinthians, rather than extract. He defends his financial integrity, reminding them how a third party was sent to collect their charity for the Jerusalem church. Paul has never financially exploited the Corinthians.
In 2 Corinthians 12:14-182 Corinthians 12:14-18 commentary, commentary Paul now turns to focus on his plan to visit the church in Corinth again, Here for the third time I am ready to come to you (v. 14a).
Paul’s first visit to Corinth was when he planted the church and brought the gospel to the Corinthians (Acts 18:1-18Acts 18:1-18 commentary). He referred to the second visit in 2 Corinthians 2:12 Corinthians 2:1 commentary, commentary “But I determined this for my own sake, that I would not come to you in sorrow again.” This second visit was after he had written the letter of 1 Corinthians. When he comes this third time, he will not alter his financial approach: And I will not be a burden to you (v.14b).
Even though Paul’s refusal to accept support from them apparently caused consternation, he lets them know that he will not change his way of operation in terms of financial support. Even though he had been misunderstood previously, he tries to explain why he has taken this stance: For I do not seek what is yours, but you (v. 14c).
What Paul wants from the Corinthians is much more than money. He wants from them the best that they can give, and that is themselves. This is consistent with what he said in 2 Corinthians 11:22 Corinthians 11:2 commentary, commentary “so that to Christ I might present you as a pure virgin.” Paul wants to present the Corinthians to Christ like a “pure virgin” bride. He desires that the Corinthians dedicate themselves to walk as he walks, to make Christ the center of all they do.
We saw in 2 Corinthians 8-92 Corinthians 8-9 commentary that when Paul comes again he hopes to find they have collected a financial offering for those in need in Jerusalem. We saw there that Paul provided Titus and some trusted brethren to collect and deliver the funds, that he might be above even the appearance of impropriety (2 Corinthians 8:22-232 Corinthians 8:22-23 commentary).
Paul insists that I will not be a burden to you when he comes to Corinth because I do not seek what is yours. He has also appointed a third party to collect the funds for the relief of believers in Jerusalem. Paul was simultaneously defending against attacks that he was 1) not qualified as an apostle because he did not take funds while 2) being an illegitimate apostle because he intended to bilk the Corinthians financially (2 Corinthians 8:16-242 Corinthians 8:16-24 commentary). From what Paul said in 2 Corinthians 2:172 Corinthians 2:17 commentary, 11:2011:20 commentary, the false apostles were likely accusing him of what they were actually doing.
Paul gives a rationale for saying I will not be a burden to you by speaking of his role as their spiritual father in the faith (1 Corinthians 4:151 Corinthians 4:15 commentary). He continues to speak in monetary terms when he says, for children are not responsible to save up for their parents, but parent for their children (v. 14d).
Paul is simply stating that is the normal duty of parents to provide for their children. The idea that a parent might save up for their children could apply in that era to providing a bride price for a son, or a grubstake to start a family. The parent would save up for children not yet mature enough to leave home and provide for themselves.
This would seem then to be a statement of reality: the Corinthian believers are not yet sufficiently mature in their faith for Paul to consider them to be “adults.” They are still children in their maturity. And Paul, as their spiritual father in the faith, is going out of his way to prevent putting a stumbling block in their path—in this case asking them to provide for his needs.
This again reveals some of the genuine affection Paul has for the Corinthian believers as he speaks to them as a spiritual father; one who continues to take a parental view of his spiritual children (1 Corinthians 4:151 Corinthians 4:15 commentary). Like a truly loving parent, Paul is willing to go beyond the minimum obligation as he says, I will most gladly spend and be expended for your souls (v. 15a).
He is adamant that there is nothing he will not do, give, or sacrifice for the spiritual welfare of the Corinthian church.
This sounds similar to what he wrote to the church in Philippi,
“But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.” (Philippians 2:17Philippians 2:17 commentary)
The Greek word translated souls is “psyche” which refers to the essence of a person, their full being, their unique personality and spirit. “Psyche” is translated as “life” about half the time. A corollary point would be that Paul is willing to lay down his life for theirs. This is consistent with Christ’s calling to love as He loved (John 13:34John 13:34 commentary). Since Paul has voiced this ultimate expression of love, he then asks If I love you more, am I to be loved less? (v. 15b)
The implied answer to this rhetorical question ought to be “no” but in this case it would seem that perhaps the apparent answer is “yes.” Even though Paul’s love for the Corinthians deepens, their love for him is challenged and influenced by the opposition, the false apostles who deal in deceit (2 Corinthians 11:132 Corinthians 11:13 commentary). Paul is expressing great care but also asking them to examine their own motives. “Am I to be punished for loving you so much?”
We saw in 2 Corinthians 11:202 Corinthians 11:20 commentary that the Corinthians are bowing to those who are abusing and controlling them. The false apostles are taking advantage of them, perhaps being an example of those who are “peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary). However, nothing will deter Paul from persevering in loving his spiritual children. It would appear that he now employs another use of irony to demonstrate the falsity of the accusation against him for not taking their money: But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit (v. 16).
This sarcastic assertion points out that Paul’s opponents are saying that Paul is so crafty that he somehow financially deceived the Corinthians while not taking money from them. He next demonstrates the ridiculous nature of this allegation, noting that there were no avenues available to him to take their money.
Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? (v. 17).
Paul asks the Corinthians to look at the facts. He asserts that no one he sent to them took money. So how was it that Paul got any money?
I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps? (v 18).
Those who helped them take up the collection did not siphon money to him either. So how is it Paul is supposed to get money? He encourages the Corinthians to use their own experience and some basic common sense.
Even if their love for him does not match his love, he will continue to love them with all that he is and all that he has. One of the results of this love is that he will continue to not be a burden and will receive no financial support from them.
Somehow, those who opposed Paul, these “false apostles,” had convinced the Corinthians that he had some kind of trick up his sleeve by not taking financial support. This very well could have been the result of these apostles defending their own practice of taking money for their apostleship.
Paul is defending himself once more against charges from his opposition. He is including a defense of those whom he sent in his name and as a part of his ministry. He does this in question form as he asks the Corinthians to be specific in these charges.
When Paul says I urged Titus to go and I sent the brother with him it could be that he refers to the “brother” mentioned in 2 Corinthians 8:182 Corinthians 8:18 commentary. This brother was “appointed by the churches” (2 Corinthians 8:192 Corinthians 8:19 commentary) to the end of “taking precaution so that no one will discredit us in our administration of this generous gift” (2 Corinthians 8:202 Corinthians 8:20 commentary). So, Paul argues, “I sent the most financially reliable of all people to you to avoid even the slightest suspicion; where is the deception?”
Paul also sent his ministry companion Titus. Of him, Paul says, Titus did not take advantage of you, did he? In saying this Paul expresses complete confidence in Titus. Even though he was not present with Titus in Corinth, he knows Titus well enough to know he would not take advantage of the Corinthians. And he asks the Corinthians to search their own hearts and conscience: did he?
Titus had been sent to take the collection for the Jerusalem church. The way Paul asks the questions, they are mostly rhetorical with an implied answer of “no.” Of course, Titus did not take advantage of you. Paul is trying to shock them into seeing the situation as it really is, rather than how it has been put to them by those in opposition to Paul: Did we not conduct ourselves in the same spirit and walk in the same steps? (v. 18b).
Again, these questions are asked mostly in a rhetorical manner, but this time the implied answer is a “yes.” If the Corinthians did not specifically accuse Titus and the brother, then why would they accuse Paul? Paul walked in the same spirit and took the same steps in his conduct and ministry among the Corinthians as did Titus and the brother.
That Paul walked in the same spirit and walk as Titus and the brother would indicate that neither of them were under attack by the false apostles. It appears their integrity was not being questioned. Some translations have the spirit as Spirit, meaning they walked by the Holy Spirit. This could be Paul’s meaning as he testified to the spiritual walk of Titus and the brother as also being disciples of Jesus whose walk indicated they walked in the power of the Holy Spirit. If so, Paul walked in the same spirit as Titus and the brother, and they all walked in the power of the Holy Spirit.
As Paul is asking the Corinthians to look, to see, to examine what is true, he is likely providing an example of the sort of spiritual introspection he admonishes them to make in the next chapter. There he will exhort them to “Test yourselves to see if you are in the faith; examine yourselves!” (2 Corinthians 13:52 Corinthians 13:5 commentary).
Paul’s goal is for the Corinthians to walk in faith rather than sight. To walk in the Spirit rather than the flesh. To follow the truth rather than be led astray by deception (in this case the deception of false apostles). The way to test ourselves to see whether we are walking in the flesh or the Spirit is to look at our fruits. When we are walking in the Spirit, we produce the fruit of the Spirit (Galatians 5:22-24Galatians 5:22-24 commentary).
Set to dark mode
2 Corinthians 12:14-18 meaning
In 2 Corinthians 12:14-182 Corinthians 12:14-18 commentary, commentary Paul now turns to focus on his plan to visit the church in Corinth again, Here for the third time I am ready to come to you (v. 14a).
Paul’s first visit to Corinth was when he planted the church and brought the gospel to the Corinthians (Acts 18:1-18Acts 18:1-18 commentary). He referred to the second visit in 2 Corinthians 2:12 Corinthians 2:1 commentary, commentary “But I determined this for my own sake, that I would not come to you in sorrow again.” This second visit was after he had written the letter of 1 Corinthians. When he comes this third time, he will not alter his financial approach: And I will not be a burden to you (v.14b).
Even though Paul’s refusal to accept support from them apparently caused consternation, he lets them know that he will not change his way of operation in terms of financial support. Even though he had been misunderstood previously, he tries to explain why he has taken this stance: For I do not seek what is yours, but you (v. 14c).
What Paul wants from the Corinthians is much more than money. He wants from them the best that they can give, and that is themselves. This is consistent with what he said in 2 Corinthians 11:22 Corinthians 11:2 commentary, commentary “so that to Christ I might present you as a pure virgin.” Paul wants to present the Corinthians to Christ like a “pure virgin” bride. He desires that the Corinthians dedicate themselves to walk as he walks, to make Christ the center of all they do.
We saw in 2 Corinthians 8-92 Corinthians 8-9 commentary that when Paul comes again he hopes to find they have collected a financial offering for those in need in Jerusalem. We saw there that Paul provided Titus and some trusted brethren to collect and deliver the funds, that he might be above even the appearance of impropriety (2 Corinthians 8:22-232 Corinthians 8:22-23 commentary).
Paul insists that I will not be a burden to you when he comes to Corinth because I do not seek what is yours. He has also appointed a third party to collect the funds for the relief of believers in Jerusalem. Paul was simultaneously defending against attacks that he was 1) not qualified as an apostle because he did not take funds while 2) being an illegitimate apostle because he intended to bilk the Corinthians financially (2 Corinthians 8:16-242 Corinthians 8:16-24 commentary). From what Paul said in 2 Corinthians 2:172 Corinthians 2:17 commentary, 11:2011:20 commentary, the false apostles were likely accusing him of what they were actually doing.
Paul gives a rationale for saying I will not be a burden to you by speaking of his role as their spiritual father in the faith (1 Corinthians 4:151 Corinthians 4:15 commentary). He continues to speak in monetary terms when he says, for children are not responsible to save up for their parents, but parent for their children (v. 14d).
Paul is simply stating that is the normal duty of parents to provide for their children. The idea that a parent might save up for their children could apply in that era to providing a bride price for a son, or a grubstake to start a family. The parent would save up for children not yet mature enough to leave home and provide for themselves.
This would seem then to be a statement of reality: the Corinthian believers are not yet sufficiently mature in their faith for Paul to consider them to be “adults.” They are still children in their maturity. And Paul, as their spiritual father in the faith, is going out of his way to prevent putting a stumbling block in their path—in this case asking them to provide for his needs.
This again reveals some of the genuine affection Paul has for the Corinthian believers as he speaks to them as a spiritual father; one who continues to take a parental view of his spiritual children (1 Corinthians 4:151 Corinthians 4:15 commentary). Like a truly loving parent, Paul is willing to go beyond the minimum obligation as he says, I will most gladly spend and be expended for your souls (v. 15a).
He is adamant that there is nothing he will not do, give, or sacrifice for the spiritual welfare of the Corinthian church.
This sounds similar to what he wrote to the church in Philippi,
“But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.”
(Philippians 2:17Philippians 2:17 commentary)
The Greek word translated souls is “psyche” which refers to the essence of a person, their full being, their unique personality and spirit. “Psyche” is translated as “life” about half the time. A corollary point would be that Paul is willing to lay down his life for theirs. This is consistent with Christ’s calling to love as He loved (John 13:34John 13:34 commentary). Since Paul has voiced this ultimate expression of love, he then asks If I love you more, am I to be loved less? (v. 15b)
The implied answer to this rhetorical question ought to be “no” but in this case it would seem that perhaps the apparent answer is “yes.” Even though Paul’s love for the Corinthians deepens, their love for him is challenged and influenced by the opposition, the false apostles who deal in deceit (2 Corinthians 11:132 Corinthians 11:13 commentary). Paul is expressing great care but also asking them to examine their own motives. “Am I to be punished for loving you so much?”
We saw in 2 Corinthians 11:202 Corinthians 11:20 commentary that the Corinthians are bowing to those who are abusing and controlling them. The false apostles are taking advantage of them, perhaps being an example of those who are “peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary). However, nothing will deter Paul from persevering in loving his spiritual children. It would appear that he now employs another use of irony to demonstrate the falsity of the accusation against him for not taking their money: But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit (v. 16).
This sarcastic assertion points out that Paul’s opponents are saying that Paul is so crafty that he somehow financially deceived the Corinthians while not taking money from them. He next demonstrates the ridiculous nature of this allegation, noting that there were no avenues available to him to take their money.
Paul asks the Corinthians to look at the facts. He asserts that no one he sent to them took money. So how was it that Paul got any money?
Those who helped them take up the collection did not siphon money to him either. So how is it Paul is supposed to get money? He encourages the Corinthians to use their own experience and some basic common sense.
Even if their love for him does not match his love, he will continue to love them with all that he is and all that he has. One of the results of this love is that he will continue to not be a burden and will receive no financial support from them.
Somehow, those who opposed Paul, these “false apostles,” had convinced the Corinthians that he had some kind of trick up his sleeve by not taking financial support. This very well could have been the result of these apostles defending their own practice of taking money for their apostleship.
Paul is defending himself once more against charges from his opposition. He is including a defense of those whom he sent in his name and as a part of his ministry. He does this in question form as he asks the Corinthians to be specific in these charges.
When Paul says I urged Titus to go and I sent the brother with him it could be that he refers to the “brother” mentioned in 2 Corinthians 8:182 Corinthians 8:18 commentary. This brother was “appointed by the churches” (2 Corinthians 8:192 Corinthians 8:19 commentary) to the end of “taking precaution so that no one will discredit us in our administration of this generous gift” (2 Corinthians 8:202 Corinthians 8:20 commentary). So, Paul argues, “I sent the most financially reliable of all people to you to avoid even the slightest suspicion; where is the deception?”
Paul also sent his ministry companion Titus. Of him, Paul says, Titus did not take advantage of you, did he? In saying this Paul expresses complete confidence in Titus. Even though he was not present with Titus in Corinth, he knows Titus well enough to know he would not take advantage of the Corinthians. And he asks the Corinthians to search their own hearts and conscience: did he?
Titus had been sent to take the collection for the Jerusalem church. The way Paul asks the questions, they are mostly rhetorical with an implied answer of “no.” Of course, Titus did not take advantage of you. Paul is trying to shock them into seeing the situation as it really is, rather than how it has been put to them by those in opposition to Paul: Did we not conduct ourselves in the same spirit and walk in the same steps? (v. 18b).
Again, these questions are asked mostly in a rhetorical manner, but this time the implied answer is a “yes.” If the Corinthians did not specifically accuse Titus and the brother, then why would they accuse Paul? Paul walked in the same spirit and took the same steps in his conduct and ministry among the Corinthians as did Titus and the brother.
That Paul walked in the same spirit and walk as Titus and the brother would indicate that neither of them were under attack by the false apostles. It appears their integrity was not being questioned. Some translations have the spirit as Spirit, meaning they walked by the Holy Spirit. This could be Paul’s meaning as he testified to the spiritual walk of Titus and the brother as also being disciples of Jesus whose walk indicated they walked in the power of the Holy Spirit. If so, Paul walked in the same spirit as Titus and the brother, and they all walked in the power of the Holy Spirit.
As Paul is asking the Corinthians to look, to see, to examine what is true, he is likely providing an example of the sort of spiritual introspection he admonishes them to make in the next chapter. There he will exhort them to “Test yourselves to see if you are in the faith; examine yourselves!” (2 Corinthians 13:52 Corinthians 13:5 commentary).
Paul’s goal is for the Corinthians to walk in faith rather than sight. To walk in the Spirit rather than the flesh. To follow the truth rather than be led astray by deception (in this case the deception of false apostles). The way to test ourselves to see whether we are walking in the flesh or the Spirit is to look at our fruits. When we are walking in the Spirit, we produce the fruit of the Spirit (Galatians 5:22-24Galatians 5:22-24 commentary).