Chapter XII.
(Vers. 1.)
(V.1) If it is necessary to boast, but it is not necessary for me. The ruler of Damascus, seeing the Jews setting a trap for the Apostle, wanted to fulfill their evil plan through his power, so that he himself, if possible, could apprehend him, and so that it would please the Jews, and so that he would appear diligent in his entrusted duty if he would bring death to the disturber who was publicly causing trouble. In the midst of these beginning events, when the Lord appeared to him on the road while he was going to Damascus, the Jews became furious at seeing him, who had come to bring the bound believers in Christ to Jerusalem, to preach the sect, which he had come to condemn (Acts 9:2 and following): and it happened so that he escaped through a window in the wall, being let down in a basket by the disciples. Some people say that it was done unjustly because he was not freed by the help of God. But what could be done by humans, why was it necessary for him to be freed by the help of God, when the help of God is necessary only if human assistance fails? By this act, he does not say that it is expedient for him to boast, because the joy of present life is fragile; for if he had not escaped, he would have become a martyr. But because it is commanded to flee in persecution (Matt. X, 23), he escaped with diligence, for no one should expect to sin against himself. Therefore, he says, one should boast because he has escaped: but it is not expedient, he says, because of pride: because true growth comes from humility, and the help of God is effective for the meek, not the arrogant. Furthermore, because boasting of having escaped death, which is endured for the sake of faith, signifies empty suffering for Christ; therefore, it is not expedient to boast.
(Vers. 2.)
(Verse 2.) But I will come to visions and revelations of the Lord. I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. He confirmed both, because he did not deny that both could happen: that he could be taken without a body, and in a body. And perhaps it may not seem great to some that the man of Christ was caught up to the third heaven; since it is said that the moon is in the third circle. But it is not so, because it is understood that he was caught up beyond all the stars of the world: and therefore it is magnificent and marvelous what he relates; for it signifies that he was caught up above the firmament, into the third heaven of the spiritual heavens.
(Vers. 3, 4, 5.)
(Verses 3, 4, 5.) And I know such a man, whether in the body or out of the body, I do not know, God knows, that he was caught up into paradise and heard secret words, which it is not lawful for a man to utter. For this I will boast, though whether I should boast is not expedient; but I will come to visions and revelations of the Lord. He says he was caught up twice, that is, first to the third heaven, and then into the heavenly paradise, where the Lord said to the thief that he would be with him in paradise, as it is written (Luke 23:43), in the Father's house: there where the city of God is said to be our mother Jerusalem. What then is surprising, if after the resurrection the body, having already been cleansed and made ethereal, is believed to become immortal in the heavens (Galatians 4:26); since the Apostle does not doubt that a still mortal body could be lifted up to the heavens, and taken up to the celestial paradise of God the Father? Concerning such a person, that is, one who is so worthy of God as to experience this, he declares himself to boast: and he does not want to openly say that he is speaking about himself, lest he appear to praise himself. And John the apostle, when it is known that he speaks of himself: This is, he says, the disciple whom Jesus loved, who also leaned on his chest at the supper (John 21:20); so that he may not seem to boast proudly of himself. But as for me, I will not boast, except in my weaknesses. Thus, he does not boast of himself, while he does not openly declare about himself. Indeed, in my weaknesses, he says, I will boast. For it does not seem glorious, but rather sorrowful, to expose the pressures of sufferings and the weaknesses of afflictions. Therefore, he says he glories in these things, knowing nonetheless that they lead to heavenly rewards. For what is more glorious for a future Christian than to recount the afflictions suffered for Christ?
(Vers. 6.)
(Verse 6.) For even if I should wish to boast, I would not be a fool; for I will speak the truth. This I say, because if he boasts of his merit, which he has before God, he will not be imprudent; for he speaks the truth. Therefore, if anyone speaks of his merits, which have been shown to him, he is certainly not a fool; but if he remains silent, he is also wise. But for what reason does he not openly boast here? He now adds, saying: I am sparing, so that no one may think of me beyond what he sees in me or hears from me. Therefore, he shows the reason why he does not boast openly: 'So that no one may think,' he says, 'that I extend my glory beyond the limit allowed by my merits.' He refers to those whom he had as detractors for the sake of the Law, as I mentioned above. For of course it is good not to remain silent about the glory of one's merits, so that believers may be encouraged.
(Vers. 7.)
(Verse 7.) And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me.
(Vers. 8, 9.)
(Vers. 8, 9.) For this reason, I pleaded with the Lord three times to depart from me; and he said to me: My grace is sufficient for you; for power is made perfect in weakness. The thorns of the devil, which he cunningly inflicts on the minds of God's servants to incite them to harm, so that they would cease from him, testify that I pleaded with the Lord three times and did not obtain it: not because he is saying that he was despised, but because he unknowingly asked against himself, so that the temptations would cease from him, through which he was becoming more perfect. Therefore, he says to the Romans: For what we should pray, as we ought, we do not know (Rom. VIII, 27). From where he says this is the answer to himself, that the grace of God would be sufficient for him, by which either the strength to endure was added, or the time of affliction was shortened, so that devotion, while being pressed by the weakness of the affliction, is not broken and appears to be approved. Therefore, I will gladly boast more in my weaknesses, so that the power of Christ may dwell in me. It is clear that he teaches that we should boast in times of weakness, when we are humbled by injuries. But from Christ is given the power of endurance, so that the injuries which previously appeared harsh and therefore annoying, afterwards may be willingly embraced, so that they may be alleviated by the help of Christ. Therefore, he says that he is willingly to be killed, provided that he may be cared for by Christ, knowing that the medicine of Christ adds more to salvation than weakness takes away from health.
(Vers. 10.)
(Verse 10.) Therefore, I am pleased with weaknesses, insults; for when I am weak, then I am strong. It is true, that the Christian prevails when he is thought to be defeated: and then treachery is defeated when it congratulates itself on having won. Therefore, he rejoices when he is insulted; and he rises when he is oppressed.
(Vers. 11.)
(Verse 11.) I became foolish, you compelled me. He says he was driven to show what he was. And indeed, he is not foolish who speaks the truth about himself: but he stoops down to make it clear that he does not reveal his merits willingly. For I should have been commended by you. It is evident that they should have provided him with testimony against his detractors, among whom he established the Church, and showed the signs and wonders of his apostleship; so that, with him being silent, they would defend him, who they had as a father in the Gospel of Christ. For I have done nothing less than those apostles. Very much, that is too much, as it seemed to some; for this is what the apostle Paul also was. Therefore, he says this, that he is not inferior in preaching or in performing miracles to his predecessors, the apostles, not in dignity but in time. For if it is supposed that time must be prescribed, John began to preach before Christ; and it was not Christ who baptized John, but John who baptized Christ. Therefore, does God judge in this way? Indeed, Andrew followed the Savior before Peter, and yet Andrew did not receive primacy, but Peter. Why, then, did the Apostle not seem to some; when he could do the same by God's grace, which the apostles could do? Therefore, he is sad and, compelled, he shows what he deserves from the Lord's favor. Hence, he is not only forced to profess that he is not lesser, but also that he has labored more than all. Therefore, it was displeasing to them, and he did not seem to be an apostle to those who rejected his preaching of the paternal law because of their jealousy, as enemies of the tradition of Moses; for he said that it had already ceased, showing more favor to the apostles and humbling him before them, since they did not assert anything so firmly against the Law.
(Vers. 12.)
(Verse 12) And if I am nothing, yet the signs of an apostle have been worked among you in all patience, in signs and wonders and mighty deeds. Thus he humbles himself in order to lift up; yet he first mentions patience, because he has borne with them for a long time as though they were impatient and sick; so that, applying the medicine of signs and wonders, he might heal the wounds of their error.
(Vers. 13.)
(Verse 13) For what is it that you lacked compared to other churches, except that I myself did not burden you? Forgive me this injury. Still, by humility he commends himself; for he shows not only that they had something more than other churches, but even more; for he preached the Gospel of God to them free of charge, which was not granted to any other churches, as the Lord says: 'The worker is worthy of his wages' (Luke 10:7). So, if I am worthy of mistreatment for the good work, forgive me: for every foolish person is an accuser of good things. So that he may show these inexperienced people, he asks for forgiveness for his action, for which he is worthy of praise.
(Vers. 14.)
(Verse 14) Look, for the third time I am ready to come to you, and I will not burden you. In order that it may not be thought that he did this at the beginning for his own commendation, but afterwards wanted to receive a reward for his preaching of the gospel, he shows that he persists in this intention; so that he may not appear to have later corrected his action and be reproached by detractors. For I do not seek what is yours, but you. He shows, therefore, that he is willing to be received by them, so that he may gain them for himself; so that, understanding that he values them above money, they may finally recognize his affection toward them. For children should not hoard for their parents, but parents for their children. He refers to himself as their father, as he says in the first letter: Through the gospel I have begotten you (I Cor. IV, 15). However, earthly parents are the ones who hoard for their children; for it is fitting that spiritual parents receive support for their present life. For it is not a great thing that they who convey spiritual things should obtain carnal things. But here he proves to such an extent that he does not want to receive that he transfers the cause of the earthly father to the spiritual one; so that he not only does not receive from them, but also, if it can be done, he himself gives to them, as I have already said. I have robbed other churches, taking wages of them, to do you service (2 Corinthians 11:8). By saying this, he implies that they should understand how great and deserving those are who have neglected the care of such a great apostle.
(Vers. 15.)
(Verse 15) But indeed, I will gladly spend and even spend extra, and I myself will be spent for your souls. Now he openly shows the affection and charity that he had towards them; when he not only says that he is ready to spend his own resources for them, but also that he is prepared to lay down his own life for the salvation of their souls, just as the Apostle John says: Because we ought to lay down our lives for our brothers, following the example of the Savior (1 John 3:16). Loving you very much, I am loved less. He calls them to love; because they themselves should love him more, especially through whom they learned the way of salvation, through whom they were acquired for God, being made faithful from the faithless, and purified from the defiled.
(Vers. 16.)
(Verse 16.) But be this as it may, I did not burden you; but in my cunning deceit, I captured you. It does not keep silent about everything that could be brought forward against me, in order to clear itself in every way; because it did nothing deceitful among them, but in simplicity, looking out for its own interests, with this twofold purpose: to provide for them before God, and not to seek their tribute here; for it is enough for me that which is promised by God in the future. For perhaps they suspected that I despised them because the offerings they made were small, in order to obtain greater things; so, reflecting on their own merits, I would not refuse money but would deem an unworthy sum contemptible.
(Vers. 17.)
(Verse 17.) Did any of those whom I sent to you take advantage of you? This is what I mean, that those who were sent did not inform them of this, so that if they wished, they could offer the Apostle a worthy amount in return; for he did not want to accept it, because it was offered in a manner less worthy than he deserved. The Apostles understood this cunningly devised plan; to prove that what he did, he did not out of contempt, but out of greed.
(Vers. 18.)
(Verse 18) I asked Titus and sent him with his brother. Was Titus greedy towards you? Did we not walk in the same spirit? Did we not follow the same path? It is clear that when those whom he sent came, no such thing was said or done; their unity of opinion is proven in good faith, with no suspicion of greed.
(Vers. 19.)
(Verse 19.) Do you think that we are making excuses to you again? This is what he is saying: In the past, you doubted us, thinking that we were not sincerely acting with you. For false apostles were troubling them, claiming that the apostle was acting in this way in order to take more. We speak in the sight of God in Christ: everything, beloved, is for your edification. He desires them to truly and well-think of him, so that he may sufficiently make it known to them both by reason and testimony; for he is not trying to profit himself, but to edify them; in this way, he may provoke their love towards him, while not burdening their income and not yielding to the authority of power in accusing vices. Without a doubt, it is beneficial for someone who is corrected to make amends: if the superior rejects what is offered in order to argue freely.
(Vers. 20.)
(Verse 20.) For I fear that when I come, I may not find you as I wish, and that you may not find me as you wish. For not all who were corrected in the first letter have truly repented of the vices for which they were admonished. Therefore, with authority, he intends to appear before them, so that they may be corrected out of fear, in order to find them as he wishes. And I will be found by you, not as you wish. He says this so that they may present themselves in a manner that pleases both him and the Apostle, and so that they may rejoice in each other. For he finds someone, whom he does not want, who makes himself such that he disagrees with him. Beware, lest there be quarrels, rivalries, enmities, dissensions, slanders, whisperings, swellings, seditions among you. Now he recalls the errors that he reproves in the previous letter; when they were showing partiality to people and were disagreeing with each other.
(Vers. 21.)
(Verse 21.) When I come again, may God humble me among you, and may I lament many of those who sinned before and did not repent of the impurity, fornication, and debauchery they engaged in. This is to warn you so that he may not find them such as he found them before, with various vices of unclean works or, rather, names; for every work is without fault, but disorderly conduct gives it a bad name. For then it is unlawful when it is done differently from what is allowed. Therefore, he says that he humbles himself for those who sin; because he begins, as a loving father, to mourn the sins of his children. For what father does not rejoice in the good deeds of his children? Thus, it is necessary for him to mourn again if they turn to evil. Therefore, he warns that if anyone has not repented of past fornications, or other impurities or immoralities, they should do so now, as some whom he signifies have not done; so that when he comes, he may come without sadness among them. For when he says, 'And I would mourn for many of those who sinned before and did not repent,' he proves that some of them did repent and some did not. This is contrary to Novatian, who says that fornicators cannot repent and be received into communion. Here he proves that they did repent and thus were received in the peace of the Church. Therefore, he proves three forms of sin, as he mentions fornication, impurity, and uncleanness.