Paul continues his exercise in absurdity—acting in a way that makes him so uncomfortable to prove his point to the Corinthians who have fallen for boasting. If the church must have boasting, again, a common practice in the church that is addressed in 1 Corinthians, Paul says, Let me boast so grandly that they will become uncomfortable. If they have decided that the proof of faith is in visions and not in sacrificial generosity, then what better way is there for Paul to reassert his authority.

Paul tells the story of a man who has been called up to Paradise—the third heaven; the apostle certainly is speaking about himself and his experience. Paul does not know if this happened physically or spiritually, but God does. He repeats this immediately, making God the actual focus and not himself. The great truth that the man encountered there was to be kept to himself and not shared with anyone: how unlike the practice of the boasting super-apostles who appear to actively seek to share “the answer” for the right price. Fourteen years prior to Paul writings these words would be just after his time in Jerusalem with Peter and James (Galatians 1:18,19) during the time of his ministry in Syria and Cilicia. 

Surely the Corinthians by now realize that Paul’s “Paradise Man” is himself, but he keeps on boasting of this man—but not himself “except for [his] weakness.” Undertaking a journey like this is certainly reason enough to boast. 

Paul’s desire is that the Corinthians think better of him for what they have actually seen and heard him doing, not because of some story that he tells. “The fish was this big.” No, even though this divine revelation is a grand one, what he should be judged on his how he carries himself each and ever day. 

By now Paul seems to have let the Paradise Man cover go, and he shares his story with them. To prevent these divine revelations from going to his head “a thorn was given [to him] in the flesh,” perhaps as a reminder that he is only mortal in the absence of God’s initiative. In the Roman triumph a messenger would stand behind the general being honored for his excellence, his exemplary deeds, and his unsurpassed service to Rome and constantly repeat the words, “Remember, thou art mortal.” Whatever this skolops is he assumes the Corinthians know—although we do not. But we do ascertain it purpose of its gifting: to keep Paul “from being too elated.” The important thing to consider her is not what it was or even why it was given but who gave it to him. 

If Satan is acting as God’s messenger, then the thorn was given to produce humility. God often uses Satan or agents thereof to produce deeper faith and a closer walk. To put it another way, God is not the author or source of this evil but permits it for His reasons. On the other hand, if the thorn is truly and solely the work of Satan, I can easily see it as being given to Paul to hinder him in the fulfilling God’s call on his life. How can we possibly meet God’s expectations if we cannot even live up to ours? 

Genesis 50:20 gives us a third option and doesn’t have God playing catch-up to Satan or paint Him as mischievous and lacking empathy. “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to keep many people alive.” (NASB) This perspective is also in keeping with what Paul will write to the Romans in his next letter when he declares that “all things happen for the good of those who love God and seek to do His will.” This is how powerful God is: every action, even those that do not originate in Him will achieve His divine aims. This is born out as Paul continues:

“My grace us sufficient for you, for power is made perfect in weakness.” Through it all, as we experience “weakness, insults, hardships, persecutions, and calamities for the sake of Christ,” and precisely because we are facing them for the sake of Christ, God’s grace will bring us through. Therefore, we cannot blame God for having Satan do these things to us—making God lack compassion and empathy—nor can we accuse Him fixing Satan’s messes—always being one step behind. 

Paul lays the Corinthians’ troubles at their own feet. Every proof that was needed to demonstrate that he was a true apostle was performed for them. They had been given everything needed to believe in Christ, repent, and amend their lives together, but they chose instead the “proof” and message of the super-apostles. In verse thirteen Paul expresses his confusion at the fact that the other churches appear to be “getting it” while they aren’t. He then questions if they are failing because he chose to give them more room to figure it out than he did the other churches. 

Despite all this, Paul is ready to come to them again. But he will not change the way he will stay with them. He promises not to be a burden and not demand their support—or anything for the matter—from them. This is, again, contrary to the way that the super-apostles operate. In fact, if this third visit costs him everything he will gladly pay it, “for children ought not to lay up for their parents, but parents for their children.”

Paul ends verse fifteen with a question: He is a little confused. If he is willing to give the Corinthians all that he has and all that he is and take nothing from them, if he is willing to love them even more than he has or does, why are they choosing to love him less and heed the super-apostles?

The memory of Paul’s time with and actions for the Corinthians have been retconned. What had happened has been changed. What Paul and Titus and, probably, Timothy had not done they now were remembered to have done. 

Paul’s argument—well, counter argument—has not been given to defend his besmirched character. Never forget that he informed the Corinthians, as he did the Galatians, that the things he said and did for them was not for them to like him but were, rather, done because God had commanded him to do so. Paul has chosen to respond for their sakes in hope that they will “snap out of it.”

These are the very issues that Paul dedicated 1 Corinthians to resolving to free the church from their grip. Sadly, they are still alive and well living in the Corinthians’ hearts. The fact that they are so willing to agree with and follow the super-apostles proves it. 

Paul has covered a lot of ground in these closing four chapters of 2 Corinthians, and none of that ground has been covered with daisies. It has consisted almost entirely of Paul’s war against the effects of the super-apostles on a church full of his spiritual children. But his patience with them is growing thin. 

The chapter begins with a call for patience and discernment. This third visit is the third witness. Paul is telling the Corinthians that whatever his reaction to the condition in which he finds the church will not be rash: “’Any charge must be sustained by the evidence of two or three witnesses.’” Although patient and discerning in its formation, Paul’s reaction will be swift and decisive if he discovers an unrepentant church. 

Paul states that he is weak and that he doesn’t have a commanding presence, but that does not matter. “For we are weak in him, but in dealing with you we will live with him by the power of God.” Paul is diminished so Jesus Christ may increase. 

This is the institutional church’s greatest problem today. How many problems experience because we do not, “Examine [ourselves] to see whether [we] are living in the faith.” We don’t test ourselves because we do not want to know the answer; we don’t test ourselves because we assume we are disciples. You pick the reason—or maybe it’s both, again. We are weak but we want to be strong so we try to make ourselves strong only to fail in the end, because we attempt these things though our own merit. In which case, we fail because we do not realize that Jesus Christ in in us. So let’s not even try. Or we attempt and accomplish and assume that we are okay without Jesus. Is this not the sin of Laodicea? 

Paul wants no credit for any change in the congregation’s heart. He prays that they would repent take up the life of Jesus. Even if people think that they did it without Paul, it would be okay by him. 

To be perfect is not to be flawless—errorless—but to be complete. Paul wants to find the Corinthians complete in their relationship with Christ, living in His strength. His letter is intended to spark the spirit that is within them to finally step away from their old ways of living and to embrace the one that they say in with when he lived among them. Paul loves them and doesn’t want “to be severe” because he may be afraid that in exercising his apostolic, spiritual authority the church may be destroyed. He would prefer that the change to begin with them. 

In unity there is strength. By putting things in order and listening to Paul’s instruction here and by living in agreement and peace, God will be among them. God’s peace will protect them as they amend their lives and draw closer to him. They are to share their lives and are told that all Christians everywhere want the best for them. Corinth is not alone unless it chooses to be. Paul ends his letter with the blessing a grace and asking for the presence of God to be with them. Most importantly, he asks that they commune with the Holy Spirit because it is only with the Spirit’s presence can they find victory. 

So, are chapters 10-13 the harsh letter? Are they simply the second part of 2 Corinthians, and Paul shifted gears? Do they constitute a fifth, new letter altogether?  You decide. Thank you for listening to First Day.