2 Corinthians 12:5Meaning & Commentary from the Church Fathers

They had been with Christ, and he had not. Therefore the Lord, to manifest his glory, caught him up also into Paradise. The word "Paradise" has many meanings and was known everywhere. Therefore Christ also said to the thief, "Today you will be with Me in Paradise" (Lk 23:43). "Of such a man I will boast." Why? If another was caught up, what are you boasting of? From this it is clear that the Apostle is speaking about himself. If he added, "But of myself I will not boast," this means only that without necessity, vainly and thoughtlessly, he would not have said anything of the kind. Or it means that he wished, as far as possible, to conceal what was said. That he is conducting the whole discourse about himself is clear also from what follows. For he adds, "Though if I should wish to boast, I shall not be foolish, for I shall speak the truth" (v. 6).

"He who walks blamelessly and does righteousness, and speaks truth in his heart; who does not slander with his tongue, nor does evil to his neighbor, nor takes up reproach against his neighbor" (Ps 14:1-3). Therefore the pure in heart shall see God (Mt 5:8). They will be counted worthy of heavenly visions even here on earth, such as the holy Apostle received. Even now God's chosen ones are counted worthy of such visions. Thus St. Tikhon, the newly revealed favorite of God, was counted worthy in 1770 to see Christ coming to him. In 1778 he was counted worthy to behold the most pure Theotokos upon the clouds, with the holy Apostles Peter and Paul around her. It is not for us sinners to describe this rapturous and exalted state of righteous souls, who even during life foretasted the blessedness of Paradise. Paul, the one who saw God, acknowledged that it was impossible to retell what he heard and saw. Yet here we cannot but revere the humility of the great ascetic, the chief Apostle. After recounting the vision, he adds in verse 5: even in this I will not boast of myself. I can boast only of my infirmities, only point to my shortcomings.

So also did the beloved John when he said: "Peter, turning, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper" (Jn 21:20). But why does he say that he will not boast of himself, except in his infirmities? "But of myself I will not boast, except in my infirmities." What are the infirmities in which he wishes to boast? And why was he going to boast in them? Infirmities are the weaknesses of human nature. Human nature is weak for great works of virtue and can do nothing good without the help of God. "Without Me you can do nothing." He disclosed the reason why he wished to boast in them in the following words: "Therefore most gladly I will rather boast in my infirmities, that the power of Christ may dwell in me" (2 Cor 12:9). To the one who boasts humbly, proclaiming his own weakness and infirmity, the power of Christ comes. Dwelling in him, it accomplishes through him great and wondrous works. For this reason Paul wishes to boast in the infirmities of nature, that is, so that the power of Jesus Christ may dwell in him.

This is how Saint Chrysostom, Theophylact, Theodoret, and Ambrose interpret it. This interpretation of the Fathers of the Church is fully justified by the further course of the apostolic discourse. In answer to the Apostle's prayer that the Lord would remove the angel of Satan from him and end his afflictions, the Lord answered: "My grace is sufficient for you, for My power is made perfect in weakness."

After this the Apostle observes: "Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong" (2 Cor 12:10). Here there is a direct explanation of the Apostle's preceding words about the afflicter and the afflictions of the angel of Satan.

That the afflictions done to Saint Paul by the angel of Satan were not, as some think, sensual flare-ups arising from diabolical incitement, is clear from the following.

First, what is rendered in the Slavonic text as "afflicter of the flesh" is designated in the Greek original by the word for a point or a piercing stake, σκόλοψ τῆ σαρκί. This gives the idea of sharp pain or a burning prick. This plainly does not accord with the softness and sweetness of fleshly passion.

Second, the words of the Greek original concerning the devil, rendered in Slavonic as "that he might afflict me," properly mean "that he might strike me on the cheeks, give me blows on the face," ϊνα με κολαφίζη. This expresses crude disgrace and open humiliation. Yet we know that in fleshly lust the enemy acts in the most flattering, insinuating, and caressing manner.

Third, from the course of the apostolic discourse one may note that the Apostle wishes to speak of some particular method devised and used by the devil specifically against him, to hinder him in his apostolic activity.

What is particular about fleshly passion? It is not alien to anyone conceived in iniquity and born in sins. True, it can greatly humble those who are zealous for piety, and the Apostle does say, "lest I be exalted." Yet the devil did not wish to teach humility, but only to hinder and obstruct the Apostle. The Apostle humbled himself.

Why, then, should the greatest hindrance to apostolic activity be seen only in fleshly passion? There are no grounds for this.

Fourth, the Apostle's statement that he prayed three times to the Lord that the devil and his afflictions might depart from him would be perplexing if his prayer were directed specifically against desires of the flesh. One must pray not three times, but continually, for victory over the desires of the flesh.

One must pray not three times, but continually, for victory over this inward enemy of ours, which does not die until our own death. Clearly the afflictions done to the Apostle came from without and fought against him independently of the natural inclinations of fallen human nature.

On the basis of the considerations noted above, some interpreters understand the satanic afflictions as bodily ailments. They ascribe to the Apostle various illnesses that oppressed and humiliated him, such as epilepsy, gastric disorder, severe headache, disease of the eyes or ears, rheumatism, and the like.

Yet the devil could hardly have had such power over the body of Saint Paul as to send illnesses upon him. It is known that the devil himself obeyed the Apostle of Christ and trembled at his authority (1 Cor 5:4-5; Acts 16:8-19:13).

John Chrysostom says: "As God created the elements of the world both weak and radiant, so the Apostles were at once wondrous and weak, so that by the deeds themselves they might teach unbelievers. For if they had always remained wondrous and had shown no examples of infirmity in themselves, and then tried by words alone to persuade people not to think more of them than was fitting, they would not only have failed in this, but would have produced the opposite. For this reason infirmity often appeared also in their deeds. For this reason Paul says, I spare you, lest anyone should think of me beyond what he sees." And then, in considerable detail though in a veiled manner, he reveals the opposing force that limited his spiritual greatness.

I think it was so that he would not be regarded as less than the other Apostles. They had been with Christ, and he had not. Therefore the Lord, to show his glory, caught him up also into Paradise. For the word Paradise has many meanings and is known to all. Thus it is clear that the words, Of such a man I will boast, were spoken by the Apostle about himself. If he added, But of myself I will not boast, this means only that without necessity, vainly and thoughtlessly, he would not have said anything of the kind. Or it means that he wished, as far as possible, to veil what was said." The same is said by our other interpreters. Thus Oecumenius writes: "See what lack of pretension. He speaks of this as though of another. Of such a man, he says, I will boast. He does this because he wishes to leave himself in the shadow. But of myself I will not boast, except in my infirmities, that is, in sorrows, deprivations, and persecutions." Perhaps he also spoke thus in order to refer everything in this vision to God. Let glory be rendered to God. Here I was not the one acting. Everything that took place was accomplished by God. To Him, then, be glory. It touches me only because it took place in me. But since it happened without my knowledge and without the exertion of my powers, I speak of it as something not my own. I boast in it as glorious, yet I ascribe nothing to myself. Mine are only infirmities, humiliations, insults, contempt, and blows. God also helps me to bear all this, but there is some part of mine in it. In that vision, however, there is nothing of mine. All is God's.