Authentic Ministry (2 Corinthians 12:11–21)

Paul is nearly finished with his uncomfortable self-defence undertaken to guard the flock in Corinth from false teachers—unscrupulous outsiders who have done a right royal job of slandering him. As he brings his argument to a close, he prepares the church for his imminent, third, visit to the city (v. 14; 13:1). In this final appeal, we detect once again Paul’s great affection for and devotion to the wellbeing of this local church.

As Paul prepared for this visit, we detect some apprehension. Though he had been encouraged by Titus’s report (7:6–14), he nevertheless had some righteous anxiety (11:28) about what he would find upon his arrival.

How much damage had been done by the false apostles? Would he need to defend his ministry, again? Would the church be harmonious or factious because self-willed (v. 20)? Would the church have unrepentant self-willed unbelievers (v. 21)?

But apprehensive or not, Paul was committed to fulfilling his apostolic ministry in Corinth. This commitment served as further evidence of the authenticity of his ministry. Apostolic ministry was not about mere authority but about affectionate authority—love for Christ and for his church. We see this as Paul makes a foolish admission (vv. 11–13), confesses his fatherly affection (vv. 14–18), and shares his fearful apprehension (vv. 19–21).

Paul was an authentic apostle. And though the apostles were a unique group that served a unique purpose, nevertheless, a church’s ministers should demonstrate the same kind of authenticity today. Let’s see what this looks like.

Sometimes, pastors are forced to play the fool, though they loathe to do so. And when forced to do what they loathe, they lament having had to do so. Paul makes this point—again! In doing so, he teaches that a church is responsible to reject false shepherds while embracing faithful shepherds.

Imagine someone telling you that you have been awfully slandered. You ask them if they defended you and they shrug their shoulders and say, “No.” That is precisely what had happened here. Because of what was at stake—the wellbeing of the church and gospel fidelity—Paul had been forced to defend himself and he felt like a fool.

Paul lamented having been forced into this embarrassing situation, especially since “boasting” was the characteristic of the imposters. But it was the Corinthian saints who should have been embarrassed for they had failed to defend him against his detractors (Tasker). Paul was a chosen apostle of the Lord Jesus, who had plenty of evidence to authenticate that claim, including the existence of this church (3:2)! But since this church was not speaking up, Paul was “forced” to.

We learn from this that “when people speak evil of those whom we know to be true servants of Christ, we should not be silent” (Prime). So true.

But note that this applies to faithful shepherds, not merely those who dress in sheep’s clothing. The congregation must not passively accept those things that are erroneous. By all means, speak up! However, when faithful shepherds are slandered, they should not have to defend themselves. Defend those who, in most cases, will not defend themselves.

Paul fleshes out his credentials in vv. 11b–12—credentials the Corinthian church were well aware of. Though he does not say he is better than the “super-apostles,” he does make the emphatic point that neither is he “inferior” to them. The proof is that “the signs of a true apostle that were performed among” them.

“Signs” and “wonders” and “mighty works” are three aspects of what are generally called miracles. The miracle here is a life transformed by the gospel. Kent Hughes comments, “Signs authenticated the message, wonders evoked awe, and mighty worksmanifested divine power.”  These “signs of an apostle” were exactly that: They pointed hearers to the authenticity of the gospel they proclaimed.

The greatest miracle they experienced under Paul’s ministry was their transformed lives (see 1 Corinthians 6:9–11). They experienced God’s gracious power under his ministry. Further, he carried out this ministry “with utmost patience.” He persevered in his Christ-empowered ministry amid difficulties (cf. Acts 18:10). What a shame, therefore, that he now must play the fool and defend himself.

Paul does not argue against the charge that he is “nothing” (v. 11b). He fully appreciated his weakness. Nevertheless, he was also aware that God had graced him with strength to faithfully and fruitfully persevere (see 1 Corinthians 15:10).

Paul may be using sarcasm n v. 13, but considering the overall affectionate tone of this section (e.g. v. 19—”beloved”), this is more likely well-placed irony. 

Perhaps the spurious intruders had slandered that Paul “favoured” other congregations in some ways. He confronts that lie with irony concerning his principled decision to not receive financial favours from them while allowing other churches to support him (11:7–12). “Forgive me for not being a financial burden to you!” The irony was intended to end the slander that he viewed them as less “favourable” to other churches. Faithful shepherds want to be a blessing, not a burden. Faithful shepherds seek what is best for the flock. Give them the benefit of the doubt. 

Trent Casto brings this home to our contemporary context when he writes, “It is amazing how quickly we can believe the worst about people who have loved us, served us, and looked out for our best interests. It is for this reason that the Bible takes so seriously the sin of sowing discord among brothers and sisters in the church.”

Fatherly Affection

Paul expresses great affection for this church.

This was not the first time that Paul’s fatherly love for these believers had come to the fore. Paul had great affection for this church, where he had initially spent eighteen months, faithfully preaching and discipling them in the gospel. His fatherly affection was doubtless a human factor in his writing 29 chapters of inspired instruction to them. But as helpful as letters are, face-to-face communication is always far better and so he planned to visit them for a third time. He wanted to see firsthand how they had responded to his apostolic and pastoral instruction. Like a good father, he was holding them accountable to his constructive authority. And, like a good father, he was willing to sacrifice for their well-being.

We know from the first two chapters that Paul’s last visit to them was a painful one. He had been vilified by at least one church member and, sadly, the congregation stood by with hands in pockets and tongues stuck to the roofs of their mouths. Paul had left Corinth a humiliated and relationally harmed shepherd-apostle. Yet clearly his love had not diminished.

As we just saw in v. 13, this matter of Paul’s refusal of remuneration was used as a stick by the false apostles to stir up opposition to him. The false apostles used this as ammunition against his authenticity. In vv. 14–15, Paul reiterates his unchanged position, his principled practice fuelled by his parental affection. 

Perhaps when you hear that particular family members are coming for a visit, you are a bit apprehensive because of their reputation for always needing something and hence becoming a bit of a financial burden. Paul wanted the Corinthians to know that his visit was to seek their wellbeing not their wealth. Contrary to rumours spread by the outsiders, Paul’s visit was not for the purpose of fleecing them but rather for the purpose of “feeding” them, for the purpose of caring for them. Paul beautifully puts it: “I seek not yours but you.” “I am not coming to get anything from you but rather I am coming to give to you.”

Paul practised the teaching of Jesus: “It is more blessed to give than to receive” (see Acts 20:33–35). He undergirds this with the general principle that “children are not obligated to save up for their parents, but parents for the children.” This does not suggest that children will never be called upon to assist their aging or materially beleaguered parents. It is often a child’s privilege to care for their parents (see 1 Timothy 5:3–4; Mark 7:9–13).

Paul is simply making the point that he saw himself as their spiritual father and that it was his privilege to care for them, just as a father relishes the privilege of caring for, providing for, and preparing his children for a blessed future. Paul made this point in 11:1–3 and, when he visited them, their spiritual health remained his agenda. In fact, he bares his heart with the words “I will most gladly spend and be spent for your souls.” How lovely. How loving. This is what good parents do. They spare no reasonable or “doable” expense for the welfare of their children in the material realm, but how much more should this apply to the realm of the spirit?

Paul is expressing his sacrificial love to the Corinthians. He is saying, “Whatever you need spiritually for your growth in Christlikeness, whatever the cost needed to be incurred to see you in a consummated marriage with the Lord Jesus Christ, I am willing to spend and to be personally spent on you.”

It is a pastor’s great joy to observe those he shepherds spiritually thriving. An authentic shepherd of God’s people is committed to feeding and “fixing” the flock rather than fleecing the flock.

Of course, this is precisely what the Groom of the bride did. He became poor so we would become rich. He spent himself—literally—on and for our salvation to make us his bride.

In case anyone missed Paul’s point, he follows up with an affectionate—and somewhat awkward—statement: “If I love you more, am I to be loved less?” The KJV says, “Though the more abundantly I love you, the less I be loved.” Since there is no punctuation in the Greek, we cannot be sure how to translate it. But both capture the idea that Paul is the lover and those loved don’t seem to be reciprocating love in return. How sad.

Unreciprocated parental love is painful, both in the familial and in the spiritual realm. I have seen both, but while I have not experienced the former, I have experienced the latter.

It is painful to see professing Christians make a mess of their lives because they will not listen to those who have their best interests at heart. It is heartbreaking to Give your time, prayers, and resources, only for the professing believer to become embittered about something, leave the church, and never settle well in another.

This is all part of the fellowship of the sufferings of Christ (see John 13:1ff) We have no justification for throwing in the towel and quitting on the Lord and his church. Rather, like Jesus, we are to take up the towel and love the flock till the very end.

Verses 16–18 offer another reason for Paul’s reference to the remuneration issue. The outsiders were not only slandering his claim to apostolic authenticity but were also casting aspersions concerning his financial integrity. They slandered him as a thieving fraud who was being “crafty.” The false apostles charged that his refusal to receive remuneration from the Corinthians was a subterfuge designed to make it appear that his refusal was loving and sacrificial, but, in fact, he was well-remunerated by the offering he was “allegedly” collecting for the impoverished saints in Jerusalem. Like Judas, they suggested, he held the bag but was pilfering (John 12:6).

Apparently, some in the church believed these lies (“I was crafty, you say, and got the better of you”) and this must have deeply wounded Paul. 

Beware of being suspicious. Beware and run from the temptation to slander. Keep your distance from those who proffer it.

Paul’s response was to remind them of their trust in Titus, and their encouraging visit with him and “the brother” whom Paul had sent with him. He is saying, “You know Titus’s and his co-worker’s integrity. And since he and I walk in the same tracks, you can also trust me.”

In summary, Paul is saying, “The honourable testimony of my disciple points to my honourable testimony as well. So stop this nonsense.”

Brothers and sisters be aware and be wary of those who make it their business to backbite those whom God has placed in your lives to shepherd you, whether that be your parents, a mentor, your pastors, your fellow church members, or the Internet.

Finally, Paul expresses his apprehension:

With v. 19, there is a subtle shift from the attention on Paul to attention on the church. Having just defended himself, Paul immediately seeks to remind them that his self-defence was not selfish. He was aware that, ultimately, he would give account to God (cf. 1 Corinthians 4:1–5; 2 Corinthians 10:18). But he also makes the point that his aim in his self-defence was their benefit. “All” of this is “for your upbuilding.” And, once again, he reveals his affection by calling them “beloved.”

The word “upbuilding” refers to the construction of a building. It is the word sometimes translated “edify” (see 10:8; 13:10; cf. 1:24).

Pleasing the Lord Jesus Christ by striving for the edification of the church was always Paul’s driving force. It therefore pained him to see the false apostles tearing down that which Christ was building. It should always grieve God’s people when the enemy mars the temple of God. And our zeal for the house of God should move us to clean house.

Paul’s affection was not sentimental; it was a sanctified affection, which means that holiness—his own and that of the church—mattered to him. This is at the heart of vv. 20–21.

Paul was coming to visit. With apostolic authority, he would inspect. And, if necessary, he would discipline.

These verses illustrate Paul’s “anxiety for all the churches” (11:28). He was apprehensive (“I fear”) about his visit because, first, what he might find in them, and second, what they might find in him. He was anxious about their spiritual condition, and he was anxious that they would not find in him the apostle they desired—though he was precisely the apostle they needed. They needed an authentic apostle—one who loved Christ and the church enough to use the rod of discipline if necessary (1 Corinthians 4:21; 2 Corinthians 10:6).

Paul longed to be reconciled to this church. He longed for them to send the false apostles on their way. He longed for their spiritual well-being. He aimed to hold them accountable for this. He would authenticate the apostolicity of his ministry by his deep devotion displayed in discipline.

Pastor Casto observes, “The easiest thing is to affirm people in their sin, to ignore their sin, and to remain silent as brothers and sisters in Christ make shipwreck of their lives. This is effectively what happens in churches that refuse to practice church discipline.”

Paul was apprehensive about what he might find upon his arrival. Specifically, he was “anxious” that he might a church plagued with self-will and self-indulgence.

Paul mentions eight ugly characteristics in v. 20 of those who are self-willed. These ugly works of the flesh (see Galatians 5:20) destroy relationships between people and destroy local churches. When such self-wilfulness is manifested, it produces destructive factions in the church. Let that sink in, for two reasons.

First, when you follow unqualified spiritual leadership, division is the ultimate outcome. Truth unites believers while error and lies divide. The members of a local church must all be pulling in the same truthful, biblical direction. This is why we have a confession of faith. This is why we have a church covenant. This is why we take seriously accountable meaningful church membership.

Second, these sinful attitudes ad actions are possible in a local church. They are a sinful possibility for every Christian. Lamentably, Christians can and do sin. If you don’t believe this, you will ignore this verse or redefine the words. Be on guard. If you foolishly embrace the lie that Christians do not sin, you set yourself—and others—up for a major fall. This seemed to be a problem in this church (1 Corinthians 4:8).

We must be constantly working towards expressing the unity of the Spirit in the bond of peace. We must lay aside our wilfulness to pursue on our own agenda. We must humble ourselves, repenting of conceit. We must refuse to allow anger to get a foothold, which will eventually boil over into hostility and destructive bitterness. We must reject gossip and gossipers. Too much is at stake—the building and beautifying of the local church, God’s dwelling place, his temple. Beware lest you tear down what Jesus is building up. Don’t mess with that. Don’t mess with him (1 Corinthians 3:16–17).

Paul’s initial fear of continued strained relations with himself and between one another was not his only fear, probably not even his greatest fear. His greatest fear was that there were those in the church who would prove to be false professors of faith (see Matthew 7:21–23). This is clearly the point of v. 21.

He feared that he would discover those in the church living self-indulgently, continuing in a lifestyle that belies their profession of faith. This sets up his appeal of 13:5.

Though Christians can and do struggle with being self-willed (which is one reason we sin) and though Christians can and do struggle with self-indulgence (which is another reason we sin), this verse reveals Paul’s deep concern that there were members of the church who were so characterised by self-indulgence that he questioned whether they were truly saved (cf. 13:5). Paul was concerned that some of his converts might not be Christ’s converts.

“God may humble me before you” reveals Paul’s fear that he and his ministry would again be rejected by some in the church (as on his second visit). That, of course, would be tragic, for everyone. But the latter half of the verse indicates his greater fear that he would need to “mourn” for those who are spiritually dead. Evidence of their spiritual death is their refusal to repent of the same sins that “they had practiced” before his initial evangelistic visit. That would be a tragedy of eternal proportions.

To be “Corinthian” or to “Corinthianise” was a pejorative way of speaking of someone who lived a debauched life. This is how many were living before Paul arrived with the life-transforming gospel of Christ. But, as he preached, many fell under conviction of their sin. As they heard the message of the cross—that the sinless Son of God died under the wrath of God for sinners and that he rose from the dead in order for them to be declared to have a right standing before God therefore being reconciled to him—many professed saving faith in him. For this reason, Paul could say that, though they were guilty of debauched living, the Lord had justified and sanctified them (1 Corinthians 6:9–11). He also made clear that those who persisted in debauched living were outside the kingdom, regardless of how loud they professed Jesus as their Saviour (1 Corinthians 6:10).

All this points to Paul’s great pastoral fear that some in the church were not truly Christian. He feared that, upon his arrival, he would need to mourn the spiritual death of those who professed to be spiritually alive. This is a sad reality of church life.

Christians sin, as we have seen (repeatedly in this book!), but they are not characterised by habitual sinful practices (1 John 3:1–10).

Faithful shepherds seek to help goats to stop thinking they are sheep. And though they hope for the best, they realise that the church can be a mixed bag— mixed field of tares and wheat.

And faithful local churches, realising this danger, will do what they can to guard against it. This includes the practice of church discipline, which is a part of authentic ministry, a part of an authentic local church.

Authentic ministry is characterised by proclamation of the apostolic message of the gospel—the signs and wonders and mighty work of God in saving and sanctifying sinners. Authentic ministry is characterised by sacrificial affection that is willing to spend and to be spent for the welfare of the family of God. Authentic ministry is characterised by a commitment to holiness including a willingness to hold church members accountable for how they live.

May God empower and equip us to faithfully carry out and respond to such a ministry. 

AMEN