Lest it seem that he constantly displays his disinterestedness as though intending to accept something later, he therefore says: it is not because I take nothing that I do not come to you; I have already been to you a second time, I am already preparing to set out a third time, and I will not burden you. Why? Not because you are afraid, and not because you are weak, but because "I seek not yours, but you," that is, your salvation and your souls, not your possessions.
2 Cor. 12:14. Children ought not to lay up treasure for the parents, but the parents for the children.
Since they would probably have said: you cannot have both us and our possessions, and that is why you are not disposed toward us, he provides the reasoning that parents ought to give to children, using the words "parents" and "children" in place of "teachers" and "disciples," and showing in this way that he strictly fulfills his duty and his role.
2 Cor. 12:15. I will most gladly spend what is mine and exhaust myself for your souls,
I, he says, not only will take nothing from you, but rather will give to you, for such is the meaning of the word "spend." And why do I say "spend" money? I myself "will be spent," that is, if for the salvation of your souls I need to lose my body, I will not spare it.
2 Cor. 12:15. Though I love you exceedingly, I am less loved by you.
In these words is expressed both condemnation and love. I do this, he says, for the sake of those loved by me, but who do not love me in return. See how many degrees this self-denial has: he did not take what was owed to him; the second — while being in need; the third — while preaching to them; the fourth — he gives; the fifth — not simply, but generously, for out of lack; the sixth — his very self; the seventh — for those who love but little; the eighth — for those who are greatly loved.
2 Cor. 12:16. But be it so, I myself did not burden you; nevertheless, being crafty, I caught you with guile.
2 Cor. 12:17. But did I take advantage of you through any of those whom I sent to you?
The meaning of these words is as follows: he himself did not "burden you," but someone might suspect that I, while accepting nothing myself, being a crafty man, instructed those sent by me so that they would ask you for something on their own behalf, in order that through this cunning, while exacting, I might appear not to exact. Whether this is fair—look and judge for yourselves. He calls this matter "craftiness" in order to reproach and shame them, and to show that they could have been giving against their will and as if as a result of deception—for craftiness consists precisely in taking from someone against their will. It is the greatest disgrace for them if they consider themselves victims of craftiness because they support their teacher.
2 Cor. 12:18. I urged Titus and sent with him one of the brothers: did Titus take any advantage of you?
A rebuke is contained in these words as well. He does not say: I sent, but: I urged, showing that even if Titus took anything, he took it by right, because he came at the request; but he nevertheless remained blameless. Together with him he also sent a certain other brother.
2 Cor. 12:18. Did we not act in one and the same spirit?
That is, was it not by the same spiritual gift? He calls the disinterestedness amid straitened circumstances a gift, and though it was his own doing, he ascribes it to God.
2 Cor. 12:18. Did we not walk in the same way?
And they (those sent by me) did not deviate from my path in anything, but showed the same strictness toward themselves. Notice how Paul not only established himself in this strictness, but also his co-workers, having taught them not to stain themselves even with rightful collection.
2 Cor. 12:19. Do you still think that we are merely defending ourselves before you? We speak before God, in Christ,
He was afraid of bringing upon himself the reproach of flattery, and therefore says: we say this not in order to win your favor, nor in order to justify ourselves, but before the face of God, "in Christ," that is, for the sake of Christ. So then, we say what actually was the case, and what is known to God, and not in order to win your favor. He said the same thing at the very beginning as well.
2 Cor. 12:19. And all this, beloved, is for your edification.
He did not say: I did all this and did not accept from you because you are weak (for that would be too harsh), but "for your edification" — so that you, he says, would not be scandalized concerning me — for this reason I did not accept, for your own benefit.
2 Cor. 12:20. 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.
Do you see what fatherly care? Others sinned, yet Paul is alarmed, and does not state his thought directly, but with uncertainty. "Lest, when I come," he says, "I shall find you not such as I wish," that is, corrupted; and by necessity — "and that I shall be found by you not such as you wish," that is, an avenger and punisher.
2 Cor. 12:20. lest I find among you quarrels, envy, anger, strife, slanders, gossip, pride, disorders,
He ought to have put "pride" in first place, because they were puffed up against him, but so as not to appear to be seeking his own interests, he first speaks of what is of common concern; for from envy and slander everything else proceeds, and in turn all the rest kindles envy. "Gossip" is when someone brings a dispute against another over something; by "pride" he means haughty and arrogant ways, or when conceit becomes, as it were, someone's nature, for being puffed up against him, they esteemed the false apostles.
2 Cor. 12:21. Lest, when I come again, my God will humble me among you,