In this pericope Paul concluded his claims to be a genuine apostle by citing the miracles that God had done and the love that He had manifested to the Corinthians through Paul. He did this to dispel any lingering reservations any of his readers might have had concerning his apostolic credentials.
12:11 Again Paul reminded his readers that he had spoken of his own qualifications as an apostle as he had only because the Corinthians required such proof. He had not done so because he wanted to commend himself or because his critics boastfully commended themselves. The majority in the church should have defended him before the critical minority.
"If any Christian community was qualified to write Paul's testimonial, it was the Corinthian church. They had remained silent, forcing Paul to speak up. His action had been excusable, but not theirs. Commendation was what he deserved and they owed."281
They knew he was just as qualified as the "super-apostles"(Gr. huperlian apostolon, i.e., probably the Twelve or possibly the false apostles, cf. 11:5). Paul considered himself a "nobody"in the sense that he had received everything that made him an apostle. Apart from the grace and calling of God he was not superior to any other believer. Another possibility is that when Paul called himself a nobody he was speaking ironically, using a description of himself that his critics employed.
12:12 The "signs of an apostle"refer generally to the supernatural gifts and activities that marked the true apostles. This reference seems to indicate that Paul was referring to the Twelve rather than to the professed apostles when he used the term "super-apostles"(v. 11; 11:5). God had enabled Paul to manifest these signs, so he described them as being done among them rather than as he having done them. Paul's perseverance in his apostolic mission in Corinth despite much opposition distinguished him from the false apostles (cf. 10:1; 11:4; 13:14; Acts 18:6, 9-10, 12-16). "Signs,""wonders,"and "miracles"are synonymous terms that emphasize respectively their authenticating value, astonishing effect, and divine power.
"These passages [i.e., Acts 2:22; Rom. 15:18-19; 2 Thess. 2:9; Heb. 2:4] demonstrate that in the New Testament the purpose of signs and wonders and powers is that of authentication, even when deceitfully imitated by satanic forces."282
12:13 In irony again Paul appealed to his readers for forgiveness because he had not treated them as he had a right to do as an apostle. It was only in refraining to demand his rights of support as an apostle that Paul had not treated the Corinthians as an apostle would normally (cf. 11:5-12; 1 Cor. 9:1-18). He had given them special privileges. This treatment had led some to criticize him.
Paul's focusing on the signs (evidences) of an apostle rather than on the rights of an apostle is helpful for all servants of the Lord to observe. We, too, should concentrate on demonstrating the proofs of our ambassadorship in our works, especially our perseverance, rather than expecting those we serve to follow us because we claim our rights. We need to earn the respect of those we serve with our works rather than demanding it because of our position.
12:14-15 Paul was about to return to Corinth another time, his "anticipated visit."283When he came, he planned to continue his same financial policy with them; he would remain financially independent of them (cf. 1 Cor. 9:15; 2 Cor. 11:9, 12). He wanted their welfare and their affection more than their money. His concerns were also their spiritual maturity (cf. 1 Cor. 3:1-4) and their complete devotion to Christ (cf. 11:2-3).
As a general principle, parents (Paul) sacrifice for their children (the Corinthians), not the other way around. However in another sense children do have a responsibility to help their parents (cf. 1 Cor. 9:3-14; 1 Tim. 5:8). Parental responsibility is more basic, however, and this is what Paul stressed here. In family life parents sometimes refuse the support of their children, as Paul did of the Corinthians, if they feel that doing so is in their children's best interests. Paul planned to use all his resources to contribute to the Corinthians' welfare. Nevertheless he expected at least their love in return for doing so.
12:16-18 Whether the Corinthians showed Paul proper filial love or not he would continue to sacrifice for them.
Some in Corinth had evidently accused Paul of craftily obtaining money from the Corinthians indirectly through his agents such as Titus. They may have regarded the collection for the poor Jerusalem saints as one way that Paul was stealthily getting money from them for himself. If that was their charge, he may have used his critics' terms in irony to show that he had been crafty. However, he was crafty not in getting money from them but in giving money to them. He had done this by working to support himself while in Corinth. Even if critics were not leveling this charge, the intent of Paul's irony in verse 16 remains the same.
Titus' visit with another brother may have been the one when he began to assemble the special collection (8:6a) from which Titus had just returned to Paul in Macedonia (2:12-13; 7:6-7). Or it could have been the one that had taken him back to Corinth to complete the collection (8:16-24). Since Paul appealed to Titus' conduct as proof that Paul had not taken advantage of the Corinthians, I tend to prefer the former view.
Paul's illustration of a parent's loving sacrifice for his or her children in this section should have helped his readers understand his own motives and actions more clearly. It helps us understand the proper attitude of a servant of Jesus Christ toward those he or she serves and how this attitude should manifest itself in the practice of ministry.
