2 Corinthians 12:19Meaning & Commentary from the Church Fathers

“Do you still think that we are only defending ourselves before you? We speak before God, in Christ, and all this, beloved, is for your edification.” “Do you still think that we are only defending ourselves before you?” (v. 19). Do you see with what apostolic prudence he repeats this often? Thus earlier he said: “We do not again commend ourselves to you, but give you occasion to boast on our behalf” (2 Cor 5:12). And at the beginning of the epistle: “Do we need letters of recommendation to you or from you?” (2 Cor 3:1). “And all this, beloved, is for your edification.” Again he calms them.

“Do you still think that we are only defending ourselves before you? We speak before God, in Christ.” He feared drawing upon himself the charge of currying favor. Therefore he says: We speak this not to gain your goodwill, and not to justify ourselves, but before the face of God, in Christ, that is, for Christ’s sake. Thus we speak what actually happened and what is known to God, not in order to gain your goodwill. He said the same thing at the very beginning. “And all this, beloved, is for your edification.” He did not say: I did all this and did not receive from you because you are weak, for that would have been too harsh. He said, “for your edification,” so that you, he says, would not be scandalized on account of me. For this reason I did not receive, and it was for your benefit.

This is what the Apostle says: Do you doubt us, supposing that we deal dishonestly with you? For the Corinthians were being stirred up by the false apostles, who wished to strip them. They claimed that the Apostle was evading, as though he could receive more. “We speak before God, in Christ, and all this, beloved, is for your edification.” The Apostle wants them to understand him correctly and well. Therefore he satisfies them both by reason and by testimony. He strives not for his own advantage, which he could have had for himself, but for their ordering. In this way he seeks to awaken the Corinthians’ love for him, respect for his authority, and turning away from sins, without burdening them with expenses.

“Do you again think that we are making an answer to you?” Perhaps, says the Apostle, you will even regard our defense as a sign of baseness. “We speak before God, in Christ.” But we say this with God as witness, enlightened by the commandments of the Master Christ. For “in Christ” means according to the laws of Christ. This is Christ’s law: “If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar. Go first and be reconciled to your brother, and then come and offer your gift” (Mt 5:23-24). And again: “Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven.” The Apostle says the same here. “But all things, beloved, are for your edification.” Whether we humble ourselves or speak loftily, whether we accuse or praise, we do everything for your benefit.

“We give an answer to you.” Just as the first Epistle gave the false teachers occasion to accuse the Apostle of excessive severity and to suppose personal weakness in him, so the second Epistle could also seem like a defense against just accusations brought against him by the false teachers.

Forestalling such an opinion, the Apostle says that he is not justifying himself. Rather, he is restoring the true understanding of himself and writing for the edification of the Corinthians.

“Do you still think that we are only defending ourselves before you?” Thus St. Paul the Apostle concludes the defensive part of his epistle. Then, having stated that the chief aim of his words is the correction of the Corinthians, the Apostle fears lest he truly find them such as he does not wish. He also fears that he may have to mourn many who sinned before and did not repent. In this sorrowful case, the Apostle will have to use severity without mercy for this very reason: the Corinthians seek in him tangible proofs of his apostolic authority, and whether Christ speaks in him. “Examine and test yourselves,” the Apostle adds. “But concerning us I hope you will know that we are what we ought to be” (2 Cor 13:6).

From persuasions and arguments, the Apostle passes to a threat that he will subject them to severe punishment when he meets them in person. But first he tries to move them to pity by his readiness to weep over their sins, if they do not repent and amend. In this, one may say, lies the practical conclusion from all that was written earlier. The Apostle expresses it when he says, “all things are for your edification.” “Whether we humble ourselves or speak loftily about ourselves, whether we accuse you or praise you, we do everything for your benefit” (Theodoret). “We said this not to flatter you, nor merely to justify ourselves before you, but as before the face of the all-seeing God. We speak in Christ and through Christ.

“We make an answer,” apologoumetha, that is, we defend and justify ourselves. The Apostle’s thought is what was expressed just before. Do you think that we have only one thing in view, to justify ourselves before you? No, we write all this for your edification. Or the thought may be this. Do you think that, in speaking thus, we merely clear our own person and justify the outward form of our conduct, while something quite different is in our soul? No. We speak before God, in Christ. We speak of ourselves as we are before the all-seeing eye of God. No flattery or craft is hidden in our words. Both thoughts may be joined. One corresponds to the words, “we speak before God in Christ.” The other corresponds to the words, “and all things are for your edification.” St.