2 Corinthians · Chapter 12

V. 1. It is not expedient-Unless on so pressing occasion. Visions are seen; revelations, heard.

Verse 1. It is not expedient for me] There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: “If it be expedient to glory, (which does not become me,) I will proceed to visions,” &c. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honour of the Gospel, the credit of which was certainly at stake.

I will come to visions] optasiav. Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things. Revelations] apokaluyeiv. A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.

Verse 1. After enumerating, in the former chapter, his almost incredible labours and sufferings for the gospel, the apostle, in this, proceeds to speak of some visions and revelations that had been made to him, as a further proof of his apostleship, and of the regard which ought to be paid to his doctrines, his advices, exhortations, or reproofs. It is not expedient for me doubtless to glory — Or boast of any thing I have done or suffered, as a minister of Christ, unless on so pressing an occasion. Yet, or nevertheless, as gar must be here understood to signify, I will come to visions and revelations of the Lord — That he might not offend any one’s delicacy, he forbears to say that these visions and revelations were given to himself; although, doubtless, some of the Corinthians would inter, from his manner of speaking, that he himself had been favoured with them. Visions were things presented to a person in a supernatural manner, so as to be the objects of his sight while awake. Thus Zacharias, (Luke 1:11.) and Mary, (verse 26,) and Cornelius, (Acts 10:3,) had visions of angels. Probably here the apostle means his seeing the Lord Jesus on different occasions, after his ascension; and especially those visions of Christ which he saw when he was caught up into the third heaven. And revelations of the Lord — These were discoveries of matters unknown, which Christ made to Paul by an internal impression on his mind; or by speech, such as the revelations mentioned Acts 13:2; 1 Timothy 4:1. Perhaps also those which, he says, (verse 4,) he heard in paradise. Of the former kind were all the inspirations of the Spirit bestowed on the apostles, and on those who in the first age, preached the gospel by revelation.

Verse 1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. To disclosures of the divine pleasure, which cannot be known by any researches of the human mind. The English gives us here two distinct sentences. Many of the old interpreters read subjunctively, Though it be not expedient for me to glory; yet I will come to visions and revelations. The high character and authority of Paul in the church at Corinth was insupportable to the false apostles. They had accused them of a capital error in making him equal to the first prophets of the Hebrew nation, prophets who had seen the glory of the Lord. Well then, says Paul, if I must glory a little in self-defence against such accusations, I affirm that I also have seen the Lord. Acts 9:4. 22:14. 1 Corinthians 9:1. That alone is sufficient to justify my call to live and preach as I do, for I know whose servant I am.

1. Not expedient—Whether from its intrinsic propriety, its moral effect on me, or its exposing me to the retorts of my opponents. Nevertheless their imputations render a reference to my apostolic claims a necessity, modestly as it must be done. For—And this self-reminder of the inexpediency of glorying is now specially needed, for I am now to come to revelations which are an apparent ground of boast. Visions—Are revelations to the sight; revelations in general are made to any power of perceiving them. Of the Lord—By or from the Lord.

Ver. 1. The narrative of Paul’s first great peril seemed to be the beginning of a series of similar adventures. But the series is suddenly broken off by another expression of reluctance to speak about himself. He writes under necessity. This reveals again his deep consciousness of the folly of boasting.

Needful: in order to put his opponents to shame, and thus rescue the readers from their snares. Cp. 2 Corinthians 12:11; 11:30. Not profitable: as a general principle; neither for him who speaks nor those who hear.

I shall come, however: though boasting is not profitable, I shall pass on to other matters of boasting.

Revelation: a lifting up of a veil to disclose something unknown before, either by an outward and conspicuous event, (1 Corinthians 1:7; 3:13; Romans 2:5; 8:18; 2 Thessalonians 2:3-8,) or by the inward teaching of the Spirit in His ordinary (Philippians 3:15; Ephesians 1:17) or extraordinary (1 Corinthians 14:30; Ephesians 3:5) operations. See under Romans 1:17.

Visions, i.e. presentations of unseen realities in visible form: one class of revelations. Interesting coincidences in Acts 26:19, compared with Galatians 1:16; Luke 1:22; 24:23. Same words together in Daniel 10:1.

Of the Lord: either as Himself revealed, 1 Corinthians 1:7; 1 Peter 1:7, 13; 4:13; (Romans 2:5; 8:19; 16:25,) or as Himself revealing, Galatians 1:12; Revelation 1:1. The plural number suggests that here Paul refers to various kinds of visions, and (to use a wider word) to revelations in any mode, imparted by Christ.

V. 2. I knew a man in Christ-That is, a Christian. It is plain from 2 Corinthians 12:6,7, that he means himself, though in modesty he speaks as of a third person.

Whether in the body or out of the body I know not-It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re-entrance. But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it.

The third heaven-Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the Gentiles.

Verse 2. I knew a man in Christ] I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews.

Fourteen years ago] On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Acts 11:25, 26, and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years.

Whether in the body I cannot tell] That the apostle was in an ecstasy or trance, something like that of Peter, Acts 10:9, &c., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it.

Caught up to the third heaven.] He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell.

The third heaven-The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews.

1. The YELUM, or curtain, ˆwlyw-“ Which in the morning is folded up, and in the evening stretched out.” Isaiah 40:22: He stretcheth out the heavens as a CURTAIN, and spreadeth them out as a tent to dwell in.

2. The firmament, or EXPANSE, [yqr “In which the sun, moon, stars, and constellations are fixed.” Genesis 1:17: And God placed them in the FIRMAMENT of heaven.

3. The CLOUDS, or ÆTHER, µyqv “Where the mill-stones are which grind the manna for the righteous.” Psalms 78:23Psalm 78:23, &c.: Though he had commended the CLOUDS from above, and opened the doors of heaven, and had rained down manna, &c.

4. The HABITATION, lwbz “Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices.” 1 Kings 8:13: I have surely built thee a HOUSE TO DWELL IN, a settled place for thee to abide in for ever. “But where is heaven so called?” Answer: In Isaiah 63:15: Look down from HEAVEN, and behold from the HABITATION, lwbzm, of thy holiness.

5. The DWELLING-PLACE, מעונ “Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites.” Psalms 42:8Psalm 42:8: The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. “But how is it proved that this means heaven? “Answer: From Deuteronomy 26:15. Look down from thy holy habitation, ממעונ, the DWELLING-PLACE of thy holiness; and from heaven, השמים, and bless thy people Israel.

6. The FIXED RESIDENCE, מבונ “Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations,” &c. “But where are the heavens thus denominated?” Answer: In 1 Kings 8:39, 49, &c.: Then hear thou in HEAVEN thy DWELLING-PLACE, מכונ tbv, thy FIXED RESIDENCE.

7. The ARABOTH, twbr[ Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead.” Psalms 89:14Psalm 89:14, Isaiah 59:17; Psalms 36:9Psalm 36:9, Judges 6:24; Psalms 24:4Psalm 24:4; 1 Samuel 25:29; Isaiah 57:20: All of which are termed Araboth, Psalms 68:4Psalm 68:4. Extol him who rideth on the heavens, בערבות ba ARABOTH, by his name Jah. All this is sufficiently unphilosophical, and in several cases ridiculous. In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by [yqr rekia, the firmament or expansion, Genesis 1:6. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in Genesis 1:17, they appear to be both expressed by השמים [yqr rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words השמים ymv shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely.

Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favoured with the nearest intimacy with God, and the highest revelations relative to his will, &c. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, 2 Corinthians 12:4, are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.

Verses 2, 3. I knew a man in Christ — That is, a Christian. He must undoubtedly have meant himself, or the whole article had been quite foreign to his purpose. Indeed, that he meant himself is plain from verses 6,

7. Fourteen years ago — So long, it seems, the apostle had concealed this extraordinary event; a circumstance which shows how little disposed he was to speak vauntingly of himself. Whether in the body — And by the intervention of its senses; or out of the body — And without any such intervention, the things which I saw and heard were communicated to me; I know not — It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them, as seems to have been the case with Ezekiel in the visions mentioned 2 Corinthians 11:24, and 37:1; and with John in those recorded Revelation 17:3, and 21:10; or, as the Spirit caught away Philip, (Acts 8:39,) to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re-entrance. But since the apostle himself did not know whether his soul was in his body when he had these visions, &c.; or whether one or both were actually in heaven; for us to inquire into that matter would be vain curiosity, and extreme folly. “It is of more importance to observe, that he supposed his spirit might be carried into the third heaven, and into paradise, without his body. For, from his making such a supposition, it is plain he believed his spirit could exist out of his body; and that, by the operation of God, it could be made to hear and see, without the intervention of his bodily organs.” Such a one caught up into the third heaven — The habitation of the divine glory, far above the aerial and the starry heavens. For, “in the language of the Jews, the first heaven is the region of the air, where the birds fly, which therefore are called the fowls of heaven. The second heaven is that part of space in which the stars are. This was called, by the Jews, the heaven of heavens. See 1 Kings 8:27. The third heaven is the seat of God, and of the holy angels, into which Christ ascended after his resurrection, but which is not the object of men’s senses, as the other heavens are.”

Ver. 2. I knew a man in Christ, a regenerate man, as in Romans 8:1, and 2 Corinthians 5:17; for the Word of the Lord came in ancient times to holy men. This distinguishes St. Paul from all the raptures and ecstasies of the pythonesses or sibyls of heathen temples.

Above fourteen years ago. Paul was converted about the thirty fifth year of our Lord. Three years he had spent in Arabia and Damascus, before he went up the first time to Jerusalem. Then, after fourteen years, he went up again. Galatians 1:18. 2:1. In reference to this period he says, “When I was come again to Jerusalem, even while I prayed in the temple, I was in a trance, or ecstasy, as in the Greek. Acts 22:17. In Acts 15:1-6, we read that Paul, and others, went up to Jerusalem to consult the brethren on the question of circumcision. Critics generally suppose that this was the time of the ecstasy: if otherwise, as we have no dates, it is useless to enquire.

Caught up to the third heaven. The angelic or highest heaven, as in Acts 1:8, 11. It is the same as paradise, or Abraham’s bosom. In other words, it is the Eden of God, where Christ dwells with the spirits of the just. Erasmus says that Paul was taken from the third heaven to paradise. See on John 3:13.

The grand point is the vision. As few persons were allowed to enter the holy of holies, let us glean what is revealed of knowledge so precious. St. Peter had an ecstasy, or trance, and was transported beyond himself. Acts 10:10. John was in the Spirit on the Lord’s day. Revelation 1:10. When the allied armies of Israel and Judah were fainting for want of water, Elisha, having no vision, called for a minstrel, and by psalmody raised his soul to that divine abstraction which sees light in the light of the Lord. Though, we sinners, must not obtrude on paths so high and holy, yet we should follow the prophets in seeking all the glory of regeneration.

2. A man—Commentators are agreed that the man was the apostle himself. This view is confirmed by verse 7. Fourteen years ago—As in the narrative just given, (2 Corinthians 11:32, 33,) St. Paul recalls an instance of distant date, but not for the same reason. The reason here is his desire to separate the distant self, in whom he could glory, (see note, verse 5,) from his present self. Fourteen years would bring us back to A.D. 44, about the time of St. Paul’s first residence at Antioch. It was, at this present writing, about twenty years since his conversion. In… out of the body—St. Paul’s doubt clearly shows that he held the soul to be fully capable of existing and acting separately from the body. He was no materialist. He believed in the twofold nature of man, bodily and spiritual. If he was in the body, then his body was translated for the time, like those of Enoch, Elijah, and Christ, to the abodes of the saints after their resurrection in the body. If out of the body then his soul alone was translated to that region, leaving the body still under the power of organic life. Paul does not decide whether he was in the body or out; nor, of course, can we. But we should imagine that he was in the body when he visited the resurrection state, and out of the body when he visited the abode of disembodied spirits. Caught—The usual word for a miraculous snatching up of the person by a divine power. Acts 8:39; Revelation 12:5; 1 Thessalonians 4:17. To the third heaven—Greek, even to the third heaven, implying a greater height than simply into paradise, without the even. Grotius says, that the Jews “reckoned three heavens.” 1. The aerial, including the atmosphere occupied with the clouds; 2. The sidereal, or starry firmament; and, 3. The habitation of God and his angels. “But he quotes no authority, and the accuracy of his statement is questioned.—Meyer. On the other hand, the Jewish number was the sacred seven; “God makes six heavens and dwells in the seventh.” Meyer thinks that St. Paul here recognises the seven, and so admits four heavens above the level of his ascent. Bengel ingeniously says, that the Hebrew dual shamaim supposes two heavens, and it was reserved to the gospel to reveal the third.

But, as is shown in M’Clintock and Strong’s Cyclopaedia, (on the word Heaven,) a classification of biblical texts shows well the three heavens in both the Old and New Testaments: “(1.) Under the first head, coelum nubiferum, (the AERIAL HEAVEN,) the following phrases naturally fall—(a) ‘Fowl,’ or ‘fowls of the heaven, of the air,’ see Genesis 2:19; 7:3, 23; 9:2; Deuteronomy 4:17; 28:26; 1 Kings 21:24; Job 12:7; 28:21; 35:11; Psalms 8:8Psalm 8:8; 79:2; 104:12; Jeremiah 7:33 et passim; Ezekiel 29:5 et passim; Daniel 2:38; Hosea 2:18; 4:3; 7:12; Zephaniah 1:3; Mark 4:3, (ta peteina tou ouranou;) Luke 8:5; 9:58; 13:19; Acts 10:12; 11:6—in all which passages the same original words in the Hebrew, Chaldee, and Greek Scriptures (µymv ˆymv, ouranoi) are with equal propriety rendered indifferently ‘air’ and ‘heaven’—similarly we read of ‘the path of the eagle in the air,’ (Proverbs 30:19;) of ‘the eagles of heaven,’ (Lamentations 4:19;) of ‘the stork of the heaven,’ (Jeremiah 8:7;) and of ‘birds of heaven’ in general. Ecclesiastes 10:20; Jeremiah 4:25. In addition to these zoological terms, we have meteorological facts included under the same original words: for example, (b) ‘The dew of heaven,’ (Genesis 27:28, 39;) Deuteronomy 33:28; Dan. 4:15 et passim; Haggai 1:10; Zechariah 8:12:) (c) ‘The clouds of heaven,’ (1 Kings 18:45; <19E708>

Psalm 147:8; Daniel 7:13; Matthew 24:30; 26:64; Mark 14:62:) (d) ‘The frost of heaven,’ (Job 38:29:) (e) ‘ The winds of heaven,’ (1 Kings 18:55; Psalms 78:26Psalm 78:26; Daniel 8:8; 11:4; Zechariah 2:6; 6:5, [see margin;] Matthew 24:31; Mark 13:27:) (f) ‘The rain of heaven,’ (Genesis 8:2; Deuteronomy 11:11; 28:12; Jeremiah 14:22; Acts 14:17, [ouranoqen uetouv;] James 5:18; Revelation 18:6:) (g) ‘Lightning, with thunder,’ (Job 37:3, 4; Luke 17:24.) (II.) Coelum astriferum, (ASTRAL HEAVEN) The vast spaces of which astronomy takes cognizance are frequently referred to: for example, (a) in the phrase ‘host of heaven,’ in Deuteronomy 17:3; Jeremiah 8:2; Matthew 24:29, [dunameiv twn ouranwn;] a sense which is obviously not to be confounded with another signification of the same phrase, as in Luke 2:13, [see ANGELS:] (b) ‘Lights of heaven,’ (Genesis 1:14-16; Ezekiel 32:8:) (c) ‘Stars of heaven,’ (Genesis 22:17; 26:4; Exodus 32:13; Deuteronomy 1:10; 10:22; 28:62; Judges 5:20; Nehemiah 9:23; Isaiah 13:10; Nahum 3:16; Hebrews 11:12.) (III.) Coelum angeliferum, (ANGELIC HEAVEN.) It would exceed our limits if we were to collect the descriptive phrases which revelation has given us of heaven in its sublimest sense; we content ourselves with indicating one or two of the most obvious: (a) ‘The heaven of heavens,’ (Deuteronomy 10:14; 1 Kings 8:27, 2 Chronicles 2:6, 18; Nehemiah 9:6; <19B516>

Psalm 115:16; 148:4:) (b) ‘The third

heavens,’ (2 Corinthians 12:2:) (c) ‘The high and lofty’ [place,] (Isaiah 47:15:) (d) ‘The highest,’ (Matthew 21:9; Mark 11:10; Luke 2:14, compared with <19E801>

Psalm 148:1.) This heavenly sublimity

was graciously brought down to Jewish apprehension in the sacred symbol of their tabernacle and temple, which they reverenced (especially in the adytum, of ‘the Holy of Holies’) as ‘the place where God’s honour dwelt,’ (Psa 26:8,) and amid the sculptured types of his celestial retinue, in the cherubim of the mercy-seat, (2 Kings 19:15; Psalms 80:1Psalm 80:1; Isaiah 37:16.)” This classification, in our view, furnishes the correct sense of St. Paul’s terms.

Yet it is to be noted that the first two of these heavens are perceptible to our senses, and known to science; while the third is but imagined in thought, without assignable locality. This is alike true of heaven, paradise, and hell. See note on Mark 16:19.

Ver. 2.-4. An example of these.

In Christ; points to spiritual contact with Christ as the source of all that follows. While writing, Paul knows a man who, united to Christ, was fourteen years ago caught up to heaven. The introductory words “to boast is needful” prove that Paul refers here to himself. See under 2 Corinthians 12:5. That Paul speaks of himself in the third person, is akin to the ideal standpoint in time assumed in Romans 4:24; 5:1; 7:14; 8:30; and betrays his vivid imagination.

In body: i.e. body and spirit together caught up.

Outside of the body: the spirit alone, leaving the body behind. The state of the body, in this case, Paul probably does not think of. It might be in sleep or trance. If so, since we cannot conceive the body to be inanimate, the suggestion of Lactantius (quoted by Meyer) may practically be near the truth: “the mind goes away; the soul remains.”

I do not know: emphatic repetition, in contrast to I know. That Paul did not know whether his body as well as his spirit was caught up to heaven, shows how intensely supernatural was the event.

God knows: before whose hand and by whose power the rapture took place.

Caught up: carried away by a strong hand. Same word in 1 Thessalonians 4:17; Acts 8:39; Revelation 12:5. As far as; suggests distance.

Third heaven: cp. Ephesians 4:10 “above the heavens”; Hebrews 4:14. Lucian (lxxvii. 12) speaks in satire of “a Galilean who walked upon air to the third heaven.” We cannot decide whether Paul thought of seven heavens, as the Jews did; who, however, distinguished them variously. The words suggest naturally the unseen world, beyond the place (Matthew 6:26; 16:2f; 24:30) of the birds and clouds and that (Matthew 24:29; Mark 13:25) of the stars. In 2 Corinthians 12:3 Paul lingers upon his knowing the man but not knowing whether the rapture was in the body or without it, this however known clearly by God.

Apart from: rather more emphatic than outside of.

V. 3. Yea, I knew such a man-That at another time.

Verses 2, 3. I knew a man in Christ — That is, a Christian. He must undoubtedly have meant himself, or the whole article had been quite foreign to his purpose. Indeed, that he meant himself is plain from verses 6,

7. Fourteen years ago — So long, it seems, the apostle had concealed this extraordinary event; a circumstance which shows how little disposed he was to speak vauntingly of himself. Whether in the body — And by the intervention of its senses; or out of the body — And without any such intervention, the things which I saw and heard were communicated to me; I know not — It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them, as seems to have been the case with Ezekiel in the visions mentioned 2 Corinthians 11:24, and 37:1; and with John in those recorded Revelation 17:3, and 21:10; or, as the Spirit caught away Philip, (Acts 8:39,) to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re-entrance. But since the apostle himself did not know whether his soul was in his body when he had these visions, &c.; or whether one or both were actually in heaven; for us to inquire into that matter would be vain curiosity, and extreme folly. “It is of more importance to observe, that he supposed his spirit might be carried into the third heaven, and into paradise, without his body. For, from his making such a supposition, it is plain he believed his spirit could exist out of his body; and that, by the operation of God, it could be made to hear and see, without the intervention of his bodily organs.” Such a one caught up into the third heaven — The habitation of the divine glory, far above the aerial and the starry heavens. For, “in the language of the Jews, the first heaven is the region of the air, where the birds fly, which therefore are called the fowls of heaven. The second heaven is that part of space in which the stars are. This was called, by the Jews, the heaven of heavens. See 1 Kings 8:27. The third heaven is the seat of God, and of the holy angels, into which Christ ascended after his resurrection, but which is not the object of men’s senses, as the other heavens are.”

3. And—It is a strange idea held by some commentators, endorsed by Alford, that St. Paul here twice states the same narrative. Less absurd, but quite unsupported, is the idea that the two are different parts of one vision. The formal beginning of both narratives, assigning both to the same year, obviously indicates that they were not at the same time. Nor were the two visits to the same region. To the question why Paul should visit paradise later than the third heaven, it might in answer be asked, Why should he see paradise first? To see the heaven of heavens—to stand in the body, for the moment glorified, by the side of Enoch, Elijah, Christ, and, perhaps, Moses—to know with them, by a divine intuition, all that the first two knew—to realize the realities of eternity, were the first and main thing. To visit paradise—the intermediate state, the place of departed, disembodied spirits—was the after-thought. The former was, perhaps, necessary as a qualification for Paul’s apostolicity; the latter only important. As to him was visibly disclosed the Son of God in his glorified person, so to him were revealed, in glimpse, the arcana of the highest heaven, and the lower mysteries of paradise.

Ver. 2.-4. An example of these.

In Christ; points to spiritual contact with Christ as the source of all that follows. While writing, Paul knows a man who, united to Christ, was fourteen years ago caught up to heaven. The introductory words “to boast is needful” prove that Paul refers here to himself. See under 2 Corinthians 12:5. That Paul speaks of himself in the third person, is akin to the ideal standpoint in time assumed in Romans 4:24; 5:1; 7:14; 8:30; and betrays his vivid imagination.

In body: i.e. body and spirit together caught up.

Outside of the body: the spirit alone, leaving the body behind. The state of the body, in this case, Paul probably does not think of. It might be in sleep or trance. If so, since we cannot conceive the body to be inanimate, the suggestion of Lactantius (quoted by Meyer) may practically be near the truth: “the mind goes away; the soul remains.”

I do not know: emphatic repetition, in contrast to I know. That Paul did not know whether his body as well as his spirit was caught up to heaven, shows how intensely supernatural was the event.

God knows: before whose hand and by whose power the rapture took place.

Caught up: carried away by a strong hand. Same word in 1 Thessalonians 4:17; Acts 8:39; Revelation 12:5. As far as; suggests distance.

Third heaven: cp. Ephesians 4:10 “above the heavens”; Hebrews 4:14. Lucian (lxxvii. 12) speaks in satire of “a Galilean who walked upon air to the third heaven.” We cannot decide whether Paul thought of seven heavens, as the Jews did; who, however, distinguished them variously. The words suggest naturally the unseen world, beyond the place (Matthew 6:26; 16:2f; 24:30) of the birds and clouds and that (Matthew 24:29; Mark 13:25) of the stars. In 2 Corinthians 12:3 Paul lingers upon his knowing the man but not knowing whether the rapture was in the body or without it, this however known clearly by God.

Apart from: rather more emphatic than outside of.

V. 4. He was caught up into paradise-The seat of happy spirits in their separate state, between death and the resurrection.

Things which it is not possible for man to utter-Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.

Verse 4. Caught up into paradise] The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see Clarke’s note on “Genesis 2:8”. The Mohammedans call it [Arabic] jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.

Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures. Which it is not lawful for a man to utter.] The Jews thought that the Divine name, the Tetragrammaton hwhy Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with ynda Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.

CiceRomans terms God illud inexprimible, that inexpressible Being. And Hermes calls him aneklalhtov. arrhtov, siwph fwnoumenovÇ The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.

Verse 4. How that he was caught up into paradise — The seat of happy spirits, in their separate state between death and the resurrection. See note on Luke 23:43. Most of the ancients, (except Origen,) as Clement of Alexandria, Justin Martyr, Ireneus, Tertullian, and, among the moderns, Bull, Whitby, Bengelius, were of opinion that the apostle had two different raptures; because, as Methodius very well argues, If one rapture only were spoken of, the repetition of whether in the body, &c., would have been needless, when speaking of his being caught up into paradise. And heard unspeakable words — Or things, words being frequently used by the Hebrews to denote matters: which it is not lawful — Or possible, as the word exon properly signifies, and as the apostle doubtless means; for a man to utter — Men having no terms of speech fit to express such sublime ideas as the apostle was there taught to understand: nor, probably, would it be consistent with the schemes of Providence, which require that we should be conducted by faith rather than by sight, to suffer such circumstances as these to be revealed to the inhabitants of mortal flesh. It is justly observed by Dr. Macknight here, that since the things which he saw and heard in paradise could not, or might not, be expressed in human language, “it is plain that the purpose for which he was caught up was not to receive any revelation of the gospel doctrine, because that could have served no purpose, if the apostle could not communicate what he heard. But it was to encourage him in the difficult and dangerous work in which he was engaged. Accordingly, by taking him up into paradise, and showing him the glories of the invisible world, and making him a witness of the happiness which the righteous enjoy with Christ, even before their resurrection, his faith in the promises of the gospel must have been so exceedingly strengthened, and his hope so raised, as to enable him to bear with alacrity that heavy load of complicated evils to which he was exposed in the course of his ministry. Not to mention that this confirmation of the apostle’s faith is no small confirmation of ours also.” Some suppose that it was here the apostle was made acquainted with the mystery of the future state of the church, and received his orders to turn from the Jews, and go to the Gentiles.

Ver. 4. Heard unspeakable words. Arrhta rhmata, secret or ineffable words. Paul was here admitted into the cabinet of heaven. John heard words which were sealed up till future times. Luke mentions the subject on which Moses and Elias talked with Christ on the mount, but does not relate the words. Our Saviour testified on earth the things he had seen, and the words he had heard in heaven. John 3:32, 34. The vision with which Paul was favoured was no doubt designed to support him in his arduous work, by showing him the future state of the church, and the visitations which should fall on the Jews, and the Roman persecutors. Of course they were things not lawful then to be published, or uttered.

4. Paradise—Compare our notes on Luke 16:19-31, and xxiii, 43. Meyer says this paradise is not here under the earth, as sheol, in which the spirits of the dead saints abide until the resurrection, as if such were the view in Luke 16. But, however it may be in the Old Testament, or in the heathen poets, it is not the conception of the New Testament that paradise is under the earth. We do think of it as below, in relation to the highest heavens, but not as subterranean. See note on Ephesians 4:8-10. Heard—He appears to have heard nothing in the third heaven. Seeing and knowing were all he had to do there. But in the region nearer to his present life he was enabled to hear. Says Olshausen, “In that paradisaical scene of light he received wondrous impressions, which he describes as perceptions through the medium of hearing.” The thought is, that in the spirit-world there is no communication by articulate sounds, but by mutual impartation of thought from mind to mind. And in this view, distance in space may be no preventive of the most perfect communication. The rich man and Abraham were both in hades, (including tartarus and paradise,) both visible and audible to each other, as spirits see and hear; but that proves not that even if tartarus were below the earth’s surface, paradise must be so also. Hades may be down, but we doubt whether paradise is ever any otherwise than up. Unspeakable words—Unutterable utterances. St. Paul borrows a charmed phrase from the rites of the pagan priesthood, who professed to possess many mysteries that must not be divulged, and words not lawful to utter. There are wonderful mysteries for us in paradise; and the words that spirit utters to spirit are too sacred for human speech, and cannot be uttered without a wonderful gift of tongues.

Ver. 4. Paradise: probably a Persian word, but found in Hebrew (A.V. “orchard”) in Sol. Song Song of Solomon 4:13; Ecclesiastes 2:5, (A.V. “forest”) in Nehemiah 2:8; in the Greek LXX., Genesis 2:8, etc., Genesis 13:10; Numbers 24:6; Isaiah 51:3, etc.; Sirach 24:30, 40:17, 27, Susanna 4, 7, etc.; in Josephus frequently, and in classic Greek. It denotes a park or pleasure ground, especially around a palace. So Xenophon, Anabasis bk. i. 2. 7: “there Cyrus had a palace and a great paradise, full of wild beasts which he hunted on horseback whenever he went to exercise himself and the horses. Through the middle of the paradise flows the river Meander.” In Genesis 13:10 the Jordan valley looks like “the paradise of God”: and in chs. ii., iii. the “garden of Eden” is constantly rendered “paradise of pleasure.” To this last, Revelation 2:7 evidently refers: and 2 Corinthians 12:4 and Luke 23:43 suggest it. In Luke 23:43 it is evidently the pleasant place where the souls of the departed righteous wait for the resurrection. The associations of the words suggest that Christ by His entrance made the dark Sheol or Hades (Hebrew and Greek names for the place of the dead) into a place of delight. Revelation 2:7 (cp. Revelation 22:2) refers to the place of final glory, which will surround the palace and throne of God. It is practically the same as the New Jerusalem which John saw coming down out of heaven from God; and which may therefore be supposed to be already existing in heaven. It is thus distinguished from the paradise into which at His death Christ entered. It is difficult to say whether Paul refers here to the happy place of the departed righteous, or to that more glorious place before the throne where we may conceive sinless spirits of other races already dwelling in glory and which will in the great day extend its boundaries to earth that it may be the final home of redeemed mankind. The word paradise may be either identical with or the higher part of, or higher than the “third heaven.” This last supposition would imply that the rapture to Paradise was a further rapture beyond that to the third heaven. But of this there is no hint whatever. The word paradise was used by later Jewish writers for the present abode of the departed: and, that in this sense it was generally understood, is implied by Christ’s use of it without further specification in Luke 23:43. On the other hand Revelation 2:7 is an express allusion to Genesis 2:9. It is therefore perhaps better to understand by the word paradise here, where it is used without explanation and must therefore be understood in its more familiar sense, the present abode of the faithful dead. And, since those whose bodies are not yet rescued and who are waiting (Revelation 6:10) for the completion of their number must be conceived to be in the lowest part of the celestial universe, paradise cannot in this verse be higher than, and must therefore be identical with, the third heaven. Paul lingers over, and thus lays stress upon, this remarkable event of his life. The word paradise expounds the “third heaven.” He was carried not only above the sky and clouds but into the beautiful resting place of the departed servants of God. Not to be uttered: not “unutterable,” or the following prohibition would be needless. Same word used for sacred secrets in Herodotus bk. v. 83; and in bk. vi. 135, where the secret was divulged.

Which it is not allowed etc.; expounds and limits not to be uttered. Man may not speak it.

If our reckoning be correct (see Dissertation iii.) this rapture took place in A.D. 44, about the time of the death (Ac 12:23; Josephus, Antiq. bk. xix.

8. 2) of Herod Agrippa, and probably shortly before Paul’s solemn separation (Acts 13:1f) for the mission to foreign countries. Perhaps by this rapture God was preparing His servant for the new and perilous work now before him.

V. 5. Of such an one I will-I might, glory; but I will not glory of myself-As considered in myself.

Verse 5. Of such a one will I glory] Through modesty he does not mention himself, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.

Verses 5, 6. Of such a one will I, or, I might, glory — As a person highly favoured of Christ; yet of myself — Considered as in myself; I will not glory — Willingly; but in my infirmities — See on 2 Corinthians 11:30. Instead of boasting of his raptures into the third heaven and into paradise, he will boast of those very weaknesses for which his enemies ridiculed him, because, the more weak and contemptible he appeared in the eyes of the world, the more clearly was his success in preaching shown to be the effect of the divine power. For if I should desire — Qelhsw, will, or, resolve; to glory — Referring to, I might glory, (verse 5,) of such a glorious revelation; I should not be a fool — That is, it could not justly be accounted folly to relate the naked truth. But now I forbear — I speak sparingly of these things; lest any one should think of me — Whose presence is so mean, and whose speech is so contemptible; above that which he seeth me to be, &c. — Above what my spirit and conduct and the constant exercise of my ministry would warrant. Macknight thinks he addresses the faction here by way of irony, and that the sense is, “I might with truth boast of the visions and revelations of the Lord with which I have been honoured, but I will not, for fear any of you should think me a greater person than my mean bodily appearance which he seeth, and my contemptible speech, which he heareth, warrant him to think me.”

5. Of such a one—Of that man of fourteen years ago. Glory—Will assert that he was in this divine way fitted for an apostleship. Myself—My present personality. Infirmities—In which my detractors triumph.

Ver. 5.-6. Such a one refers certainly to Paul himself: for, no other reason is suggested why this revelation should be to him a matter of boasting, and it is clearly implied in 2 Corinthians 12:7. Paul’s rapture was so utterly independent of his own effort and merit that the raptured person seemed to be some one other than himself. And the lapse of time made this conception more easy to him. Ourselves long ago seem to us other than our present selves. Thoughts about the man who fourteen years ago was caught up to Paradise fill Paul with an exultation he cannot forbear to express.

On behalf of myself: “so as to bring honour to myself, for something I have done or can do.”

Except in my weaknesses: 2 Corinthians 11:30: an exception which seems to be a contradiction. An example is given in 2 Corinthians 12:9, 10.

For if I wish etc; gives weight and worth to Paul’s refusal to boast, by saying that he might boast if he would.

I shall not be foolish; reveals again (cp. 2 Corinthians 11:16) Paul’s deep sense of the folly of boasting and his jealous care to have the esteem of his readers. The folly of boasting is its usual untruthfulness. But Paul will speak truth.

Reckon: as in 1 Corinthians 4:1. He refrains from boasting because he does not wish his readers to form any estimate of him beyond what they actually see him to be; and, since so great a part of his activity was speech, beyond the worth of the words they hear from his lips. In this jealous care for the esteem of others, and in this refusal to acquire fame by talking about oneself, a fame always precarious, we shall do well to imitate the apostle.

V. 6. For if I should resolve to glory-Referring to, I might glory of such a glorious revelation.

I should not be a fool-That is, it could not justly be accounted folly to relate the naked truth.

But I forbear-I speak sparingly of these things, for fear any one should think too highly of me-O where is this fear now to be found? Who is afraid of this?

Verse 6. I shall not be a fool] Who that had got such honour from God would have been fourteen years silent on the subject?

I will say the truth] I speak nothing but truth; and the apostle seems to have intended to proceed with something else of the same kind, but, finding some reason probably occurring suddenly, says, I forbear-I will say no more on this subject.

Lest any man should think of me above] The apostle spoke of these revelations for two purposes: first, lest his enemies might suppose they had cause to think meanly of him; and, secondly, having said thus much, he forbears to speak any farther of them, lest his friends should think too highly of him. It is a rare gift to discern when to speak, and when to be silent; and to know when enough is said on a subject, neither too little nor too much.

Verses 5, 6. Of such a one will I, or, I might, glory — As a person highly favoured of Christ; yet of myself — Considered as in myself; I will not glory — Willingly; but in my infirmities — See on 2 Corinthians 11:30. Instead of boasting of his raptures into the third heaven and into paradise, he will boast of those very weaknesses for which his enemies ridiculed him, because, the more weak and contemptible he appeared in the eyes of the world, the more clearly was his success in preaching shown to be the effect of the divine power. For if I should desire — Qelhsw, will, or, resolve; to glory — Referring to, I might glory, (verse 5,) of such a glorious revelation; I should not be a fool — That is, it could not justly be accounted folly to relate the naked truth. But now I forbear — I speak sparingly of these things; lest any one should think of me — Whose presence is so mean, and whose speech is so contemptible; above that which he seeth me to be, &c. — Above what my spirit and conduct and the constant exercise of my ministry would warrant. Macknight thinks he addresses the faction here by way of irony, and that the sense is, “I might with truth boast of the visions and revelations of the Lord with which I have been honoured, but I will not, for fear any of you should think me a greater person than my mean bodily appearance which he seeth, and my contemptible speech, which he heareth, warrant him to think me.”

6. Though I would—If I should. He abstains from glorying over his present self, not because he might not, if he were anxious, so glory. Will— Would. Truth—There are personal points on which his personal glorifying would not be folly, but truth. Think of me above—He might so unfold his personal points as to show himself truly superior to their view of his personality; but he prefers to leave them to the simple impression made upon them from merely seeing and hearing him.

Ver. 5.-6. Such a one refers certainly to Paul himself: for, no other reason is suggested why this revelation should be to him a matter of boasting, and it is clearly implied in 2 Corinthians 12:7. Paul’s rapture was so utterly independent of his own effort and merit that the raptured person seemed to be some one other than himself. And the lapse of time made this conception more easy to him. Ourselves long ago seem to us other than our present selves. Thoughts about the man who fourteen years ago was caught up to Paradise fill Paul with an exultation he cannot forbear to express.

On behalf of myself: “so as to bring honour to myself, for something I have done or can do.”

Except in my weaknesses: 2 Corinthians 11:30: an exception which seems to be a contradiction. An example is given in 2 Corinthians 12:9, 10.

For if I wish etc; gives weight and worth to Paul’s refusal to boast, by saying that he might boast if he would.

I shall not be foolish; reveals again (cp. 2 Corinthians 11:16) Paul’s deep sense of the folly of boasting and his jealous care to have the esteem of his readers. The folly of boasting is its usual untruthfulness. But Paul will speak truth.

Reckon: as in 1 Corinthians 4:1. He refrains from boasting because he does not wish his readers to form any estimate of him beyond what they actually see him to be; and, since so great a part of his activity was speech, beyond the worth of the words they hear from his lips. In this jealous care for the esteem of others, and in this refusal to acquire fame by talking about oneself, a fame always precarious, we shall do well to imitate the apostle.

V. 7. There was given me-By the wise and gracious providence of God. A thorn in the flesh-A visitation more painful than any thorn sticking in the flesh.

A messenger or angel of Satan to buffet me-Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time. All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St. Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.

Verse 7. And lest I should be exalted] There were three evils to be guarded against: 1. The contempt of his gifts and call by his enemies. 2. The overweening fondness of his friends. And, 3. Self-exultation. A thorn in the flesh] The word skoloy signifies a stake, and anaskolopizesqai, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was th sarki, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculæ, the ear ache; Chrysostom, kefalalgia, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, Romans 9:3, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.

The messenger of Satan] Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, apostolov insou cristou, 2 Corinthians 1:1, the apostle of Jesus Christ. The person in question is styled here aggelov Satan, the apostle or angel of Satan. It is almost impossible to mistake the apostle’s meaning and reference. JESUS CHRIST sent Paul to proclaim his truth, and found a Church at Corinth. SATAN, the adversary of God’s truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.

The best arguments in favour of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labours, watchings, fastings, prayers, and tears.

Verse 7. Lest I should be exalted above measure — Made to think highly of myself, and to put confidence in myself, and thereby should be exposed to the displeasure of him who resisteth the proud, 1 Peter 5:5; through the abundance — Uperbolh, the transcendency, of the revelations — That is, the number and the extraordinary nature of them; there was given to me — By the wise and gracious providence of God; a thorn in the flesh — A visitation more painful than any thorn sticking in the flesh. Let it be observed, says Whitby, 1st, That this thorn in the flesh was surely some infirmity in the flesh or body of St. Paul. So he himself informs us Galatians 4:14, saying, My temptation which was in my flesh ye despised not, nor rejected; (the original expressions, ouk exouqenhsate, oude exeptusate, properly signify, you did not account me as nothing, nor spit upon or ridicule me;) but received me, notwithstanding, as an angel, or messenger, of God. Whence we may observe, both that this thorn, or temptation, was in his flesh, or in his body, and that it was such as rendered him, in his preaching, obnoxious to great contempt, and made him despicable in the eyes of others. 2d, It is highly probable that this infirmity in the flesh happened to him after these visions and revelations of which he here speaks, for he says it befell him that he might not be exalted through the multitude of his revelations; and therefore must have been given him after he had that temptation to self exaltation. 3d, It is certain it was some infirmity of the flesh, which naturally tended to obstruct the efficacy of his preaching, by rendering it less acceptable to his hearers, and made him subject to reproach and contempt in the discharge of his ministry. This is extremely evident from Galatians 4:14, above cited, which Theodoret thus paraphrases; “Though I brought with me great ignominy in my body, you did not reject me;” and also from Christ’s answer to him, that his power was perfected in Paul’s weakness: that is, the greater is thy infirmity in preaching the gospel, the greater is my power in rendering it efficacious. In the same sense Macknight understands the apostle, observing, “I have followed Whitby and others in thinking that the thorn in the apostle’s flesh was some bodily weakness occasioned by his rapture, and which, affecting his looks, and gesture, and speech, rendered his manner of preaching less acceptable, and perhaps exposed the apostle himself to ridicule. Thus we find the revelations made to Daniel occasioned in him a change of countenance, (Daniel 7:28,) and sickness, Daniel 8:27.” The messenger of Satan to buffet me — These words, being here put by way of apposition, must signify the same thing with the thorn in the flesh, and he must mean that he was buffeted by Satan, when, by the false apostles and ministers of Satan, (2 Corinthians 11:13, 15,) he was contemned and made the subject of their scorn, for this infirmity in his flesh. But it must be observed, that the original words here may be properly rendered, There was given me a thorn in the flesh, that the angel, or messenger, of Satan might buffet me. “Since, then, he calls the false apostles ministers of Satan, it is not to be wondered that he here styles them, or the chief of them, who thus reviled and contemned him for this infirmity, and laboured to take off the affections of the Corinthians from him, an angel of Satan buffeting him.” — Whitby. Lest I should be exalted, &c. — This clause is wanting in some MSS., and in the Vulgate version, being omitted, doubtless, because it occurs in the beginning of the verse. But the repetition of it here is not improper, as it is intended to draw the reader’s attention. The following observations of Baxter are worthy of every reader’s particular attention: “1st, Even the holiest Christians, after their most heavenly acquaintance, [their most intimate communion with God, and largest communications of light and grace from him,] are not out of danger of pride, or of being too much exalted. 2d, This spiritual pride is so dangerous a sin, that it is a mercy to be saved from it, even by bodily pain. 3d, God will hurt the bodies to save the souls, even of his dearest children. 4th, Satan, that intendeth hurt, is oft God’s instrument to do us good. 5th, Bodily pains are oft the messengers of Satan, and yet of God.”

Ver. 7. Lest I should be exalted above measure through the abundance of the revelations, which, in an evangelical view, exalted me above Moses, who saw the glory on the mount; and Isaiah, who saw the Messiah enthroned in the temple, there was given to me a double stroke, the one to afflict the body, the other more painful still, a messenger of Satan to depress my mind. That which regards the body, he calls a skoloy; and the precise idea has given rise to many conjectures. Tertullian thinks it was a sudes, a species of thorn; and again, dolor auriculæ, anguish or pain in the ear. Perhaps he might have some idea of the new name which the French physicians have given to an old disease, tique douloureux. Theophylact follows the more ancient opinion of those who call it capitis dolorem, a pain in the head, or nervous head ache. And this seems to agree with the messenger or angel of Satan to buffet him. The evil angel continually reproaching him with his infirmities, magnifying his weakness, and bidding him retire from labours and sufferings so severe, adding, that he was not fit to contend with mobs and tumults, or with griefs and troubles in the church, and a world of outward foes.

This thorn in the flesh the apostle elsewhere calls an infirmity of the flesh, and his temptation that was in the flesh, which exposed him to some kind of contempt. Galatians 4:13, 14. It must therefore have been some bodily weakness, or deformity, which operated strongly to his disadvantage, the tempter meanwhile availing himself of it to encrease his difficulty and discouragement.

7. Abundance of the revelations—A clear intimation that vv. 2-4 narrate his own experience. The word thorn, in the Greek, signifies any pointed peg, or piece of metal or wood. Hence it was used to designate a strike or pale; especially the pale by which the terrible punishment of impalement was inflicted. Hence Dr. Lightfoot is very positive that it is here used in that sense, and thus as the cross—the instrument of crucifixion—is used to figure any terrible endurance, so the pale—the instrument of impalement— is selected by Paul to figure the infliction he suffered. But the meaning thorn seems equally well supported, and more suitable to the present case. We gather from all the allusions, that, though a source of most poignant irritation, Paul’s thorn was more a mortification and an obstacle than a pain. Nor does the Greek of Galatians 4:14, suggest that Paul’s suffering was “loathsome” to the eyes, like the eruption or cancer of King Alfred, but rather provocative of contempt and ridicule, as if he were a failure in oratory. See notes, 2 Corinthians 1:8, 9, and 10:10. Messenger of Satan—Job was vexed by Satan himself; St. Paul only by his messenger. This has suggested to some interpreters the idea of a living, troublesome opponent, who was, as we say, “a thorn in the side.” But to a Jew, the “angel of Satan” was an invisible foe, and a spiritual. We are unable to say whether St. Paul believed that it was truly a Satanic work, or only that, like all other ailments, it was the natural result of sin and Satan in general. Given to me, implies that whether Satan was the permitted inflicter or not, the infirmity was a divine, severe gift. Buffet—Literally, to box or beat with the hand or fist, and figuratively applied to any maltreatment or hard usage. To our own mind it suggests an epileptic stroke, the result of nervous suffering under severe trial. It particularly negatives the idea of Alford and others, that the thorn was a disease of the eyes. It equally refutes the notion that it was the lust of the flesh. In short, the most excited of all lives, which St. Paul lived, “brought on,” as Bloomfield rightly says, “chronical infirmities of the paralytic sort, such as, especially with diabolical cooperation, might occasion distortion of countenance, defect in utterance, and nervous affections; all which would tend to raise contempt in the minds of the multitude, which, joined with his diminutive form,” would furnish a full solution, meeting the demand of every relevant passage.

Ver. 7. Continues the narrative of 2 Corinthians 12:4, which was interrupted by the comment of 2 Corinthians 12:5, 6. It recalls an affliction probably well known to the readers, and delineates its effect upon Paul.

The revelations; implies others besides the one just mentioned. Superabundance: surpassing in grandeur or number those granted to others. These words are pushed prominently forward to connect the stake in the flesh with the rapture to Paradise.

For which cause: various reading: see Appendix B.

That I be not beyond-measure-lifted-up: kind foresight of God. That Paul felt himself exposed to this danger, warns us of the spiritual peril which always accompanies special gifts. None but a great and humble man could have made such confession.

There was given to me; probably by the Giver of all good. For it follows close after a divine and merciful purpose and before any mention of Satan. Cp. Philippians 1:29.

Stake: any sharp piece of wood, artificial or natural; most frequently artificially sharpened, especially for military palisades; more rarely splinters; or (metaphorically, as here) in Numbers 33:55; Ezekiel 28:24; Sirach 43:19, a thorn. The evident severity of this affliction (proved by Paul’s earnest prayer), and the deliberate purpose of it, suggest perhaps the figure of a sharpened piece of wood driven intentionally into his body. For the flesh: viz. to pierce it.

Angel: anglicized form of a Greek word for one who brings news or a message, constant equivalent (LXX.) for a Hebrew word denoting sometimes (Job 1:14) one who brings news but usually one sent either (1 Samuel 11:3; 16:19; 2 Samuel 11:19) with a message or (1 Samuel 19:11) to do some work. Naturally the Greek word took up (cp. Luke 9:52; 7:24) the full compass of the Hebrew word. The common use of it for heavenly beings sent to do for God all sorts of work on earth (Acts 12:7, 23, etc.) suggested its use here for an affliction caused (and therefore sent) by Satan to do his malicious work.

To strike me, as if with a fist: business of the angel sent by Satan. Same word in 1 Corinthians 4:11; Matthew 26:67; 1 Peter 2:20. Notice the change of metaphor. That which, looking at its point of attack, viz. the body, and its obstructiveness and pain, is a stake driven into the flesh, is represented also as a personal combatant sent by Satan to strike at Paul from time to time severe blows. The repetition of that I may not be lifted up (see Appendix B) reveals Paul’s deep consciousness of the merciful divine purpose which underlay the malicious satanic purpose of the affliction.

The word flesh suggests that this affliction was a bodily ailment. For, in a moral sense, to Paul the flesh with its desires (Galatians 5:24) was crucified. In Luke 13:16; Job 2:7 such ailments are attributed to Satan. Probably all forms of sickness, being directly or indirectly a result of sin, have the same source. The word stake suggests acute suffering and a hindrance to the apostle’s work. This latter is confirmed by in weakness, 2 Corinthians 12:9. [The present subjunctive implies continuous or recurrent suffering.] The word strike suggests recurrent attacks. A humiliating malady is suggested by its divine purpose. The word given suggests that it was not inborn, or if inborn afterwards greatly aggravated. Paul’s prayer implies that its removal was conceivable. It therefore cannot have been a memory of past sin. Christ’s refusal implies that it was not sinful; and so does Paul’s resolve to boast in it. These indications suggest severe and recurrent and painful bodily ailment, which Paul recognized as a work of Satan but also as a gift of the kind forethought of God, and which seemed to hinder his apostolic activity. Its mention here suggests, but does not quite prove, that it came soon after the rapture to Paradise. Certainly it was something calculated to counteract any lofty self-estimate which the rapture might create. The above is the oldest explanation of this verse. It was held probably by Irenaeus, bk. v. 3; and certainly by Tertullian, On Modesty ch. xiii.: “a pain as they say of ear or head.” And it is given by most modern expositors. Purely inward temptations either sensual (Roman Catholic writers) or spiritual (Luther) would hardly have been matter of boasting; while the former contradicts 1 Corinthians 7:7, and the latter the word flesh. Outward persecutions (Greek fathers) would be hardly sufficiently personal.

The kind of bodily malady is a matter of mere conjecture. Possibly Galatians 4:14, “your temptation in my flesh” refers to a recurrence of it, detaining Paul in Galatia and thus leading to the founding of the churches there, and such as to test the loyalty of the Galatian converts. But of the nature of this sickness in Galatia we have no indication. An affection of the eyes, or epilepsy, are plausible guesses, but not much more. [To suggest the former in Galatians 4:15, a more emphatic pronoun would be needed.] See the very good notes in Lightfoot’s Galatians, and in vol. i., excursus x., of Farrar’s St. Paul.

V. 8. Concerning this-He had now forgot his being lifted up. I besought the Lord thrice-As our Lord besought his Father.

Verse 8. I besought the Lord] That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer. Thrice] Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, Matthew 26:39-44. There is, therefore, a manifest allusion to our Lord’s conduct in these words of the apostle.

Verses 8-11. For this thing I besought the Lord thrice — All kinds of affliction had befallen the apostle, yet none of these did he deprecate. But here he speaks of his thorn in the flesh, as above all the rest one that macerated him with weakness, and by the pain and ignominy of it, prevented his being lifted up more, or at least not less, than the most vehement headache could have done, which many of the ancients say he laboured under. That the Lord to whom the apostle prayed was Christ, is evident from verse 9. It is supposed by some, that in praying thrice he imitated his Master’s example in the garden. But perhaps his meaning is only that he prayed often and earnestly. That it might depart from me — Hence we see that it is lawful to pray for the removal of bodily pain, weakness, or any peculiar trial; yea, to be frequent and fervent in prayer for it. But he said to me — In answer to my third, or often-repeated request; My grace is sufficient for thee — Namely, to support thee under these trials, though I permit them to continue. How tender a repulse! Probably Christ appeared to his apostle and spake to him. At any rate, it was another revelation of the Lord, which his subject led him to mention, though his modesty did not allow him to insist on it directly. “This example of prayer rejected ought to be well attended to by all good men, because it shows that they neither should be discouraged when their most earnest prayers seem to be disregarded, nor discontented when they are rejected; because in both cases their good is designed and effectually promoted.” My strength is made perfect in weakness — That is, is more illustriously displayed in the weakness of the instrument by which I work. Therefore will I glory in my infirmities — Rather than my revelations; that the power of Christ may rest upon me — Greek, episkhnwsh, may pitch its tent over me, or cover me all over like a tent, and abide on me continually. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood. Therefore I take pleasure — Eudokw, I am well pleased with, or take complacency in, infirmities — Of the flesh, bodily weaknesses of whatever kind. In reproaches — Suffered on that account; in necessities — The various wants which I suffer in the execution of my office; in persecutions, in distresses — To which I am exposed; for Christ’s sake: for when I am weak — Deeply sensible of my weakness; then am I strong — Through the power of Christ resting on me; and my ministry is then most successful, the Lord working with me in a peculiar manner. I am become a fool in glorying — As I have done above, but consider where the blame lies; ye have compelled me — To do it, even against my will. For I ought to have been commended by you — Or vindicated, when my character, as an apostle, was attacked by the false teachers. For in nothing am I behind the very chiefest apostles — As ye well know: he means Peter, James, and John, whom he calls pillars, Galatians 2:9. Though I be nothing — In the account of some, or of myself, without the aids of divine grace; not would I assume to myself any glory from what grace hath made me.

Ver. 8. I besought the Lord thrice, that it might depart from me. By the word Lord is understood Christ, who appeared to him. Christ who gave him this after vision. Christ in whom he would glory, that his power and grace might rest upon him. Paul therefore prayed to the Lord Jesus, and often besought him in this affliction. Thrice, it would seem, with prayer and fasting, and probably for three successive days. Dr. Carpenter has written a book to prove that all the apostles were unitarians! Yet he fully grants in this place, and he could not do otherwise, that Paul really did pray to the Saviour. This we still do in all the common prayers, throughout the christian world.

Paul received a gracious answer of compromise, that though the thorn was not removed, the Lord would be so with him, affording every divine support, that the great work of converting the gentiles should be effectuated, even by a worm of the dust, clothed with the power and grace of Christ.

8. For this thing—On this account. The Lord—Not God, but Christ, as from him the answer was received. For it was the power of Christ (next verse) which rested upon me, and was made perfect. This is, therefore, a distinct case of prayer to Christ. Thrice—Not, as some explain, repeatedly merely; but precisely three times. For St. Paul is giving a plain, literal narrative. He prayed twice without response; the third time, and the answer came.

Ver. 8.-9a. On behalf of this: i.e. that I might be delivered from it. Three times: definite and memorable prayers, perhaps at different attacks of the malady. The repetition reveals Paul’s earnestness. The Lord: Christ. Cp. 2 Corinthians 12:9, “power of Christ.” Notice an express prayer to Christ.

Depart from me] it was therefore removable, either with or without a miracle.

He has said (or in idiomatic English he said) to me: after the third petition. [The Greek perfect notes the abiding effect of Christ’s words. See The Expositor, First Series, vol. xi. pp. 198, 301.] Whether this was by special revelation or by the ordinary operation of the Holy Spirit casting divine light upon truth already received, we are not told. Sufficient for thee etc: “My smile and My purpose to do thee good will afford everything needful for thy highest welfare even in spite of this great affliction.” This implied refusal is at once justified by a great truth. The well-known power: with which Christ makes His people strong (Philippians 4:13) to do and to dare and to suffer. Weakness: conspicuous contrast to power.

Accomplished: attains its full goal, works out its full results, and thus reveals its full grandeur. Same word in Romans 2:27; Galatians 5:16; Luke 12:50; 18:31; 22:37; John 19:28, 30: cognate to end in 2 Corinthians 11:15; see note. The power of Christ manifests to the full its irresistible energy and attains its highest results by performing works of power with powerless instruments. For this reason Christ refused to remove the stake in the flesh which seemed to be to Paul an element of weakness. Cp. 2 Corinthians 4:7; 1:9. Notice that the power of Christ makes His grace sufficient for us. For He who smiles upon us is able to accomplish His kindly purpose.

V. 9. But he said to me-In answer to my third request. My grace is sufficient for thee-How tender a repulse! We see there may be grace where there is the quickest sense of pain.

My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me-The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.

Verse 9. My grace is sufficient for thee] Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.

My strength is made perfect in weakness.] The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labours, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter. “2 Corinthians 12:21”

Will I rather glory in my infirmities] Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.

That the power of Christ may rest upon me.] episkhnwsh epJ eme. That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, John 1:14: And the word was made flesh, kai eskhnwsen en hmin and made his tabernacle among us-full of grace and truth. The same eternal WORD promised to make his tabernacle with the apostle, and gives him a proof that he was still the same-full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.

The words are also similar to those of the Prophet Isaiah, Isaiah 4:5: On all the glory shall be a defence. God gives the glory, and God gives the defence of that glory. The apostle had much glory or honour; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See Clarke on “2 Corinthians 11:30”.

Verses 8-11. For this thing I besought the Lord thrice — All kinds of affliction had befallen the apostle, yet none of these did he deprecate. But here he speaks of his thorn in the flesh, as above all the rest one that macerated him with weakness, and by the pain and ignominy of it, prevented his being lifted up more, or at least not less, than the most vehement headache could have done, which many of the ancients say he laboured under. That the Lord to whom the apostle prayed was Christ, is evident from verse 9. It is supposed by some, that in praying thrice he imitated his Master’s example in the garden. But perhaps his meaning is only that he prayed often and earnestly. That it might depart from me — Hence we see that it is lawful to pray for the removal of bodily pain, weakness, or any peculiar trial; yea, to be frequent and fervent in prayer for it. But he said to me — In answer to my third, or often-repeated request; My grace is sufficient for thee — Namely, to support thee under these trials, though I permit them to continue. How tender a repulse! Probably Christ appeared to his apostle and spake to him. At any rate, it was another revelation of the Lord, which his subject led him to mention, though his modesty did not allow him to insist on it directly. “This example of prayer rejected ought to be well attended to by all good men, because it shows that they neither should be discouraged when their most earnest prayers seem to be disregarded, nor discontented when they are rejected; because in both cases their good is designed and effectually promoted.” My strength is made perfect in weakness — That is, is more illustriously displayed in the weakness of the instrument by which I work. Therefore will I glory in my infirmities — Rather than my revelations; that the power of Christ may rest upon me — Greek, episkhnwsh, may pitch its tent over me, or cover me all over like a tent, and abide on me continually. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood. Therefore I take pleasure — Eudokw, I am well pleased with, or take complacency in, infirmities — Of the flesh, bodily weaknesses of whatever kind. In reproaches — Suffered on that account; in necessities — The various wants which I suffer in the execution of my office; in persecutions, in distresses — To which I am exposed; for Christ’s sake: for when I am weak — Deeply sensible of my weakness; then am I strong — Through the power of Christ resting on me; and my ministry is then most successful, the Lord working with me in a peculiar manner. I am become a fool in glorying — As I have done above, but consider where the blame lies; ye have compelled me — To do it, even against my will. For I ought to have been commended by you — Or vindicated, when my character, as an apostle, was attacked by the false teachers. For in nothing am I behind the very chiefest apostles — As ye well know: he means Peter, James, and John, whom he calls pillars, Galatians 2:9. Though I be nothing — In the account of some, or of myself, without the aids of divine grace; not would I assume to myself any glory from what grace hath made me.

9. He said… grace… sufficient—My sustaining power must be a substitute for the removal vainly asked. Let thy natural weakness remain, supplemented by a divine power. Yet it is apparent from the history that the thorn was ultimately withdrawn. It seems to have commenced about the year 44, and ended about 58. Made perfect—Is brought to the complete intended result, namely, its manifested exhibition in the triumphs of the gospel. In weakness—Which shows the power to be divine. Gladly—His prayer was not granted, but something better was. Hence the Christian, save under special guidance, is rightfully chary about specifying particular temporal objects to pray for; for the object, if granted, might prove injurious, and when the prayer is rejected, it may be in mercy; in still greater mercy if some higher blessing is granted instead. Rather—Than have the thorn drawn out. He preferred the Lord’s way to his own. Glory in my infirmities—Which, as it glorifies Christ and not myself, is far better than glorying in my oratory and other powers. Hence, while compelled by his adversaries to self-assertion, he so asserts himself as not to portray his romantic excellences, but to unfold his sufferings and weaknesses. And even so his superiority over his detractors comes out all the more resplendently. Power of Christ—In this utter abolition of himself that Christ may be all, what a victory does he gain over his adversaries who claimed to be Christ’s, yet depreciated Christ! How evident it became to the Corinthians that he was the true servant of Christ!

Ver. 9b.-10. Paul’s comment on the words of Christ.

In my weaknesses: of which the stake in the flesh was only one example. In these he will boast, rather than pray for their removal; and with joy. Then follows a purpose which in his boasting Paul cherishes, and which is to some extent attained by his boasting. He desires that like a tent there may be spread over him the power of Christ, guarding him on every side. Similar word in John 1:14; Revelation 7:15; 21:3: cognate to “tabernacle,” Hebrews 9:2ff. In view of this desire, his weaknesses can evoke only exultation: for they afford opportunities for the might of Christ to attain through him its noblest results, results proportionate to the confidence of his exultation. This illustrates Romans 5:3. Boasting in our weaknesses is justified because it is virtually a boasting in the power of God.

For which cause: because the power of Christ will encamp over, and realize itself in him.

Acts of wantonness (Romans 1:30) etc.: four outward circumstances in which Paul often felt his weakness. They mark a transition from the matter of the stake in the flesh. Acts of purposeless cruelty, repeated lack of the most needful things, the repeated pursuit of enemies, positions in which there seemed to be no way of escape, in all these Paul cheerfully acquiesced, because by revealing his own weakness they revealed the power of Christ.

On behalf of Christ: connected, not with the words immediately preceding, to which it would be a needless addition, but with I am well pleased to which it adds immense force. In all these things Paul acquiesces for Christ’s sake, i.e. because in them Christ’s power and glory will be revealed.

For when etc.: reason why Paul is well-pleased in weaknesses. In want and persecution Paul is absolutely weak; for his own powers can do nothing. But in these circumstances he finds that the power of Christ supplies all his need and shelters him from every foe: and therefore, because that power encamps over him, he is practically so powerful that nothing can hurt him. And this strength in weakness moves him to acquiesce in these various afflictions, for Christ’s sake. When, then: as in 1 Corinthians 15:28, conspicuous coincidence in time. When we are consciously powerless to work out by our own strength any good result, then do we rely simply and only on the infinite power of Christ, and are truly strong.

V. 10. Weaknesses-Whether proceeding from Satan or men. For when I am weak-Deeply conscious of my weakness, then does the strength of Christ rest upon me.

Verse 10. Therefore I take pleasure] I not only endure them patiently, but am pleased when they occur; for I do it for Christ’s sake-on his account; for on his account I suffer. For when I am weak-most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.

Verses 8-11. For this thing I besought the Lord thrice — All kinds of affliction had befallen the apostle, yet none of these did he deprecate. But here he speaks of his thorn in the flesh, as above all the rest one that macerated him with weakness, and by the pain and ignominy of it, prevented his being lifted up more, or at least not less, than the most vehement headache could have done, which many of the ancients say he laboured under. That the Lord to whom the apostle prayed was Christ, is evident from verse 9. It is supposed by some, that in praying thrice he imitated his Master’s example in the garden. But perhaps his meaning is only that he prayed often and earnestly. That it might depart from me — Hence we see that it is lawful to pray for the removal of bodily pain, weakness, or any peculiar trial; yea, to be frequent and fervent in prayer for it. But he said to me — In answer to my third, or often-repeated request; My grace is sufficient for thee — Namely, to support thee under these trials, though I permit them to continue. How tender a repulse! Probably Christ appeared to his apostle and spake to him. At any rate, it was another revelation of the Lord, which his subject led him to mention, though his modesty did not allow him to insist on it directly. “This example of prayer rejected ought to be well attended to by all good men, because it shows that they neither should be discouraged when their most earnest prayers seem to be disregarded, nor discontented when they are rejected; because in both cases their good is designed and effectually promoted.” My strength is made perfect in weakness — That is, is more illustriously displayed in the weakness of the instrument by which I work. Therefore will I glory in my infirmities — Rather than my revelations; that the power of Christ may rest upon me — Greek, episkhnwsh, may pitch its tent over me, or cover me all over like a tent, and abide on me continually. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood. Therefore I take pleasure — Eudokw, I am well pleased with, or take complacency in, infirmities — Of the flesh, bodily weaknesses of whatever kind. In reproaches — Suffered on that account; in necessities — The various wants which I suffer in the execution of my office; in persecutions, in distresses — To which I am exposed; for Christ’s sake: for when I am weak — Deeply sensible of my weakness; then am I strong — Through the power of Christ resting on me; and my ministry is then most successful, the Lord working with me in a peculiar manner. I am become a fool in glorying — As I have done above, but consider where the blame lies; ye have compelled me — To do it, even against my will. For I ought to have been commended by you — Or vindicated, when my character, as an apostle, was attacked by the false teachers. For in nothing am I behind the very chiefest apostles — As ye well know: he means Peter, James, and John, whom he calls pillars, Galatians 2:9. Though I be nothing — In the account of some, or of myself, without the aids of divine grace; not would I assume to myself any glory from what grace hath made me.

10. Take pleasure—All his sufferings and disgraces were a joy for Christ’s sake. Reproaches—Insulting words. Necessities—Compulsions to what I would not. Persecutions—From the enemies of Christ. Distresses—Narrow circumstances. All four points are endurances, or under-goings of evil. Weak—In myself. Strong—Through a divine strength; and to what divine results!

Ver. 9b.-10. Paul’s comment on the words of Christ.

In my weaknesses: of which the stake in the flesh was only one example. In these he will boast, rather than pray for their removal; and with joy. Then follows a purpose which in his boasting Paul cherishes, and which is to some extent attained by his boasting. He desires that like a tent there may be spread over him the power of Christ, guarding him on every side. Similar word in John 1:14; Revelation 7:15; 21:3: cognate to “tabernacle,” Hebrews 9:2ff. In view of this desire, his weaknesses can evoke only exultation: for they afford opportunities for the might of Christ to attain through him its noblest results, results proportionate to the confidence of his exultation. This illustrates Romans 5:3. Boasting in our weaknesses is justified because it is virtually a boasting in the power of God.

For which cause: because the power of Christ will encamp over, and realize itself in him.

Acts of wantonness (Romans 1:30) etc.: four outward circumstances in which Paul often felt his weakness. They mark a transition from the matter of the stake in the flesh. Acts of purposeless cruelty, repeated lack of the most needful things, the repeated pursuit of enemies, positions in which there seemed to be no way of escape, in all these Paul cheerfully acquiesced, because by revealing his own weakness they revealed the power of Christ.

On behalf of Christ: connected, not with the words immediately preceding, to which it would be a needless addition, but with I am well pleased to which it adds immense force. In all these things Paul acquiesces for Christ’s sake, i.e. because in them Christ’s power and glory will be revealed.

For when etc.: reason why Paul is well-pleased in weaknesses. In want and persecution Paul is absolutely weak; for his own powers can do nothing. But in these circumstances he finds that the power of Christ supplies all his need and shelters him from every foe: and therefore, because that power encamps over him, he is practically so powerful that nothing can hurt him. And this strength in weakness moves him to acquiesce in these various afflictions, for Christ’s sake. When, then: as in 1 Corinthians 15:28, conspicuous coincidence in time. When we are consciously powerless to work out by our own strength any good result, then do we rely simply and only on the infinite power of Christ, and are truly strong.

V. 11. Though I am nothing-Of myself.

Verse 11. I am become a fool in glorying] It is not the part of a wise or gracious man to boast; but ye have compelled me-I have been obliged to do it, in order to vindicate the cause of God.

I ought to have been commended of you] You should have vindicated both myself and my ministry against the detractors that are among you. The very chiefest apostles] See 2 Corinthians 11:1. Though I be nothing.] Though I have been thus set at nought by your false apostle; and though, in consequence of what he has said, some of you have been ready to consider me as nothing-what we call good for nothing. This must be the meaning of the apostle, as the following verses prove. A kind of technical meaning has been imposed on these words, of which many good people seem very fond. I am nothing-I am all sin, defilement, and unworthiness in myself; but Jesus Christ is all in all. This latter clause is an eternal truth; the former may be very true also; the person who uses it may be all sin, defilement, &c., but let him not say that the apostle of the Gentiles was so too, because this is not true; it is false, and it is injurious to the character of the apostle and to the grace of Christ; besides, it is not the meaning of the text, and the use commonly made of it is abominable, if not wicked.

Verses 8-11. For this thing I besought the Lord thrice — All kinds of affliction had befallen the apostle, yet none of these did he deprecate. But here he speaks of his thorn in the flesh, as above all the rest one that macerated him with weakness, and by the pain and ignominy of it, prevented his being lifted up more, or at least not less, than the most vehement headache could have done, which many of the ancients say he laboured under. That the Lord to whom the apostle prayed was Christ, is evident from verse 9. It is supposed by some, that in praying thrice he imitated his Master’s example in the garden. But perhaps his meaning is only that he prayed often and earnestly. That it might depart from me — Hence we see that it is lawful to pray for the removal of bodily pain, weakness, or any peculiar trial; yea, to be frequent and fervent in prayer for it. But he said to me — In answer to my third, or often-repeated request; My grace is sufficient for thee — Namely, to support thee under these trials, though I permit them to continue. How tender a repulse! Probably Christ appeared to his apostle and spake to him. At any rate, it was another revelation of the Lord, which his subject led him to mention, though his modesty did not allow him to insist on it directly. “This example of prayer rejected ought to be well attended to by all good men, because it shows that they neither should be discouraged when their most earnest prayers seem to be disregarded, nor discontented when they are rejected; because in both cases their good is designed and effectually promoted.” My strength is made perfect in weakness — That is, is more illustriously displayed in the weakness of the instrument by which I work. Therefore will I glory in my infirmities — Rather than my revelations; that the power of Christ may rest upon me — Greek, episkhnwsh, may pitch its tent over me, or cover me all over like a tent, and abide on me continually. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood. Therefore I take pleasure — Eudokw, I am well pleased with, or take complacency in, infirmities — Of the flesh, bodily weaknesses of whatever kind. In reproaches — Suffered on that account; in necessities — The various wants which I suffer in the execution of my office; in persecutions, in distresses — To which I am exposed; for Christ’s sake: for when I am weak — Deeply sensible of my weakness; then am I strong — Through the power of Christ resting on me; and my ministry is then most successful, the Lord working with me in a peculiar manner. I am become a fool in glorying — As I have done above, but consider where the blame lies; ye have compelled me — To do it, even against my will. For I ought to have been commended by you — Or vindicated, when my character, as an apostle, was attacked by the false teachers. For in nothing am I behind the very chiefest apostles — As ye well know: he means Peter, James, and John, whom he calls pillars, Galatians 2:9. Though I be nothing — In the account of some, or of myself, without the aids of divine grace; not would I assume to myself any glory from what grace hath made me.

11. I… a fool in glorying—The last allusion of Paul, after a back glance, over what he has said, to his glorying. I have become—well, they will say—a fool; even though I have gloried only in my sufferings, passive revelations, and disgraces. Ought… of you—For all the folly of my self-assertion, even thus much, I am justified, and the responsibility rests with you. You ought, by your bold, magnanimous assertion of me against my detractors, to have made my self-assertion unnecessary. But for even this un-trueness the apostle would not have reprehended them were it not that their untrueness to him was, in the case, an untrueness to Christ. For—Giving reason why they ought to have asserted him. Am—Was, Greek aorist, namely, was in my apostolate at Corinth. Chiefest apostles—The overmuch apostles. Note, 2 Corinthians 11:5; same as the false apostles, 2 Corinthians 11:13. Be nothing—In myself, though something in Christ; as they are nothing in themselves, and something in nothing.

Ver. 11. At the end, as at the beginning, of (17 Paul utters his deep sense of the foolishness of boasting. By not speaking in his favor as they ought to have done and by listening to his detractors, Paul’s readers compelled him to speak about himself, which in itself is foolish, that thus he might rescue them from the guile of his opponents. For the good of others he condescends to say things which but for their motive would be unworthy of an intelligent man. Than this, no kind of self-denial is to sensible persons more difficult or more noble

Recommend: as in 2 Corinthians 3:1.

For, nothing etc.: 2 Corinthians 11:5: proof, from Paul’s intrinsic worth as compared with his rivals, that his readers ought to have spoken in his defence.

I am nothing: although not less than others who claim to be much, yet, measured by a correct standard all that Paul has and is can do nothing to attain the well-being of himself or others, and is therefore of no intrinsic worth. And this is the last word of all human boasting. And it is Paul’s last direct rebuke to his adversaries.

SECTION 17 is full of instruction and comfort. Not infrequently now special exaltation in the service of God is accompanied by a special drawback, a drawback which may sometimes be attributed to enemies, human or superhuman. Such drawbacks, from whatever immediate source, are given by the kind forethought of God, to counteract the danger which, as the case of the apostle emphatically and solemnly warns us, accompanies spiritual elevation. Nor need we lament the drawback. For Christ who smiles on us, will by His own power supply all that we need in order to do His work on earth in perfect peace and exultant joy. For, His power will make us strong. And our weakness will make His strength more conspicuous. Consequently, as revealing Christ’s power, the weakness which we cannot by our own efforts or prayers remove may well be to us matter of exultation and delight. Of such exultation we have in Romans 8:31-39 a splendid example.

Verse 12. The signs of an apostle were wrought among you] Though I have been reputed as nothing, I have given the fullest proof of my Divine mission by various signs, wonders, and miracles, and by that patience which I have manifested towards you: though I had power from God to inflict punishment on the transgressors, I have in every case forborne to do it. Is the man nothing who wrought such miracles among you?

Verses 12, 13. Truly the signs of an apostle — The signs whereby a person was known to be an apostle, were his performing great and evident miracles openly in the view of the world, especially his healing diseases, his casting out devils, and his speaking foreign languages. But the greatest of all the signs was his conveying spiritual gifts to them who believed; a power which none possessed but the apostles. All these signs St. Paul having exhibited at Corinth, and in particular having communicated the spiritual gifts to many of the Corinthians, he, on account thereof, called them, in his former letter, the seal of his apostleship, 1 Corinthians 9:2. In all patience — Under my various sufferings, and in the midst of the unreasonable opposition I have met with. By mentioning his patience, the apostle brought to the remembrance of the Corinthians the hardships which he had endured while he executed his office among them, and supported himself by his own labour; as also the persecutions which he had suffered before he first visited them, namely, in the Lesser Asia and in Macedonia, of which they had undoubtedly received information from himself or others. Perhaps likewise, as Locke supposes, there is here an oblique reproof to the false teachers, for the luxury and ease with which they were living among the Corinthians. In signs, and wonders, and mighty deeds — The effects of divine and supernatural power. See on Romans 15:19. “The appeal which the apostle here, and 1 Corinthians 4:7, made to the whole church of the Corinthians, (in which there was a great faction which called his apostleship in question,) concerning the miracles which he had wrought in their presence, and the spiritual gifts which he had conferred on many of them, is a strong proof of the reality of these miracles and gifts.” — Macknight. For what is it — What is the spiritual gift or privilege; wherein ye were inferior to other churches — Planted by the other apostles? Except that I was not burdensome to you — In respect of maintenance, as the other apostles have been to the churches which they planted. Forgive me this wrong — As if he had said, If it be a wrong, I know you will easily pardon it.

Ver. 12. Truly the signs of an apostle were wrought among you, by unheard-of patience and perseverance in the work. By special miracles also, which were wrought by the hand of Paul; by the conversion of multitudes of gentiles, in twenty provinces of Asia and Europe. The work spoke for the workman: what more could mortals ask?

12. As if in a brief undertone to the Corinthians themselves, out of hearing of the overmuch apostles, Paul reminds these Corinthians of what they well knew, that his confining his self-assertions to infirmities and passivities was not because he had not every bold and positive boast within his power. They well know, for the mighty proofs had been wrought among them. The apostle appeals to facts within their own knowledge. Signs of an apostle—All the proofs you could ask for any apostle. In all patience— St. Paul, like Jesus, endured patiently contradiction from sinners and gainsayers, even in the midst of lessons of holiness and deeds of power. Signs… wonders, and mighty deeds—Are the same miracles viewed in different aspects. As signs, they are tokens and proofs of the apostle’s mission; as wonders, they are impressive and startling to the mind; as mighty deeds, literally, powers, they are interpositions of omnipotence. The apostle could fearlessly appeal to his Corinthians to testify that such were wrought among them. And, thence, he was authorized to believe that they would entertain no doubt of the truth of his narrative given in vv. 2-4.

4. By disinterestedness, both in declining compensation (13-15) and in using no guile for gain, (16-18,) 13-18.

From his powerful apostolate among them to his declining to accept, St. Paul makes a very graceful transition. His apostolate had placed the Corinthians at the highest eminence among the Churches; but there is this drawback—He had declined to be pecuniarily obligated to them. Under vail of apologizing for this slight, He asserts, gently, as if in view of his detractors, his own disinterestedness.

II CORINTHIANS

SECTION 18. — PAUL’S CREDENTIALS TO, AND

LOVE FOR, HIS READERS. CH. 12:12-18.

The signs indeed of the apostle were worked out among you in all perseverance, by signs and wonders and powers. For what is there in which you were made worse beyond the other churches? Except that I myself did not press upon you. As a favour forgive me this injustice. Behold, this third time I am in readiness to come to you; and I will not press upon any one. For I do not seek yours but you. For the children ought not to lay up treasure for the parents, but the parents for the children. And for my part I most gladly will spend and will be spent out on behalf of your souls; if more abundantly loving you the less I be loved.

But, be it so, it was not I that burdened you, but, being crafty, with guile I laid hold of you. Any one of those whom I have sent to you, by him did I defraud you? I besought Titus and sent with him the brother. Did Titus at all defraud you? Was it not by the same Spirit that we walked? was it not in the same steps?

Section 18 supports the contrast of Paul and his rivals at the end of 17 by pointing to his apostolic credentials, and then concludes his boasting by returning to the first specific matter of it, viz. his refusal to be maintained by the church. This last matter he supplements by rebutting the charge that, if not directly, yet indirectly, he had made gain of his readers.

Ver. 12. Signs of the apostle: visible proofs justly demanded from him who claims to be an ambassador-extraordinary of Christ.

Were worked out: more modest and more correct than “I worked.” That they were evidently wrought by God, gave to them their validity as signs of the apostle. This is a definite assertion that Paul wrought miracles among his readers. An assertion so bold is in the last degree unlikely to be false. We shall not doubt it for a moment if we believe that Christ rose from the dead. See my Romans, Dissertation i. An important coincidence in Acts 15:12; Romans 15:19.

Perseverance, or endurance: see under Romans 2:7. The miracles continued for some time and in face of obstacles.

Signs and wonders and powers: miracles, looked at in three aspects, as meaning something, as prodigies exciting attention, and as manifestations or power. See under Romans 15:19: cp. Hebrews 2:4; 2 Thessalonians 2:9.

Powers: a very common term for miracles; Matthew 7:22; 11:20ff; Matthew 13:54, 58, etc.: cp. Matthew 14:2. For, our chief thought is the divine power therein manifested. These miracles proved that Paul “fell nothing short of the overmuch apostles.” He thus puts them utterly to shame: for they had no such credentials to show. This decisive contrast is reserved to the last.

Verse 13. For what is it wherein you were inferior] This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the Gospel ministry either care nothing for it, or derive no good from it.

Verses 12, 13. Truly the signs of an apostle — The signs whereby a person was known to be an apostle, were his performing great and evident miracles openly in the view of the world, especially his healing diseases, his casting out devils, and his speaking foreign languages. But the greatest of all the signs was his conveying spiritual gifts to them who believed; a power which none possessed but the apostles. All these signs St. Paul having exhibited at Corinth, and in particular having communicated the spiritual gifts to many of the Corinthians, he, on account thereof, called them, in his former letter, the seal of his apostleship, 1 Corinthians 9:2. In all patience — Under my various sufferings, and in the midst of the unreasonable opposition I have met with. By mentioning his patience, the apostle brought to the remembrance of the Corinthians the hardships which he had endured while he executed his office among them, and supported himself by his own labour; as also the persecutions which he had suffered before he first visited them, namely, in the Lesser Asia and in Macedonia, of which they had undoubtedly received information from himself or others. Perhaps likewise, as Locke supposes, there is here an oblique reproof to the false teachers, for the luxury and ease with which they were living among the Corinthians. In signs, and wonders, and mighty deeds — The effects of divine and supernatural power. See on Romans 15:19. “The appeal which the apostle here, and 1 Corinthians 4:7, made to the whole church of the Corinthians, (in which there was a great faction which called his apostleship in question,) concerning the miracles which he had wrought in their presence, and the spiritual gifts which he had conferred on many of them, is a strong proof of the reality of these miracles and gifts.” — Macknight. For what is it — What is the spiritual gift or privilege; wherein ye were inferior to other churches — Planted by the other apostles? Except that I was not burdensome to you — In respect of maintenance, as the other apostles have been to the churches which they planted. Forgive me this wrong — As if he had said, If it be a wrong, I know you will easily pardon it.

13. What is it—My labours and signs had placed you in a rank equal to the best. Inferior—But you complain, and I admit, that to labour for you and to place you on the gratuitous level, when I was aided by other Churches, was disparaging. Burdensome—See note on 2 Corinthians 11:9. Forgive me this wrong—As truly and persistently putting the Church in a disparaged position, there was a wrong justified by the facts, yet requiring some overlooking by the Corinthians. Their equivocal course towards their noble founder in dallying with his detractors had obliged him to place himself on high, independent ground.

Ver. 13. Appeal to the readers, in proof of 2 Corinthians 12:12, that in miracles wrought among them no church surpassed them. They had therefore, within their own observation, abundant proof that in his credentials Paul did not “fall short of the over-much apostles.” But while in this point equal to any church, Paul cannot forget that in another point they fell short of others, viz. in not contributing to his support. Although this arose from Paul’s own refusal, it none the less put them in a worse position (cognate word in 1 Corinthians 6:7; Romans 11:12) than the other churches: for his refusal was prompted by their liability to misunderstand his reception of payment. In bitter irony he represents his damage as his own doing; and in still more bitter irony begs for their forgiveness. Cp. 2 Corinthians 11:7.

Press-down-upon: 2 Corinthians 12:14: same rare word in 2 Corinthians 11:8, which by its rarity it recalls.

I myself; was no paralyzing load weighing you down.

This verse implies that, though at Thessalonica (2 Thessalonians 3:8f) and probably at Ephesus (Acts 20:34) Paul preached without cost to his hearers, yet this was not his invariable rule; or, that the Corinthians had not, like (2 Corinthians 11:8; Philippians 4:16) the Philippians, sent him help while laboring elsewhere.

V. 14. The third time-Having been disappointed twice. I seek not yours-Your goods.

But you-Your souls.

Verse 14. The third time I am ready] That is, this is the third time that I am ready-have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See 1 Corinthians 16:5, and 2 Corinthians 1:15, 16. He now formed it a third time, having more probability of seeing them now than he had before. See 2 Corinthians 13:2.

I seek not yours, but you] I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See 2 Corinthians 11:20.

For the children ought not to lay up for the parents] You may have many teachers, but you have but one FATHER; for in Christ Jesus I have begotten you through the Gospel; see 1 Corinthians 4:15. Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.

Verses 14, 15. Behold, the third time I am ready — That is, resolved; to come to you — Having purposed it twice before, and been disappointed, 1 Corinthians 16:5; 2 Corinthians 1:15, 16. And I will not be burdensome to you — More than formerly; for I seek not yours, but you — Not your money or goods, but the salvation of your souls. For children ought not — That is, it is not according to the course of nature for children to lay up temporal things for the parents, who commonly die before them; but the parents for the children — I therefore, your spiritual father, do not desire to partake of your temporal things, but to bestow my spiritual treasures upon you. And I will very gladly spend — My time, strength, and all I have; and be spent for you — Hazard, nay, and lose my life for your salvation, John 10:11; <505017> Philippians 2:17; 1 Thessalonians 2:8. Though the more abundantly I love you, &c. — How unkind soever your returns may be, and though my love should be requited with neglect, or even with contempt.

14. Third time—No account in Acts, or elsewhere, exists of more than one visit by Paul to Corinth, during which he founded their Church, as fully and well narrated by Luke, Acts 18:1-18. Moreover, 2 Corinthians 1:15 of this present epistle speaks of a visit to them intended, but not accomplished, as being a second one; which seems clearly to show that at the present writing no real second visit had taken place. St. Paul, then, meant here, in making out his third count, this second intentional visit as a real. Or, rather, it is intentions fulfilled and unfulfilled that he is counting, both here and at 2 Corinthians 12:1. Neither of the last two intentions had been as yet fulfilled. Ready to come—As he was ready to come in 2 Corinthians 1:15, though he did not. In strict grammatical construction the third time qualifies the readiness.

We could easily concede to Alford and others, who maintain a second visit, did the words justify it. We have noted, at 2 Corinthians 11:25, 26, that there were many movements of St. Paul which no history has commemorated. But the second visit seems to us really precluded by St. Paul’s words, taking the three passages together. Will not—As I did not during my first sojourn with you; when I partly maintained myself by labour with Aquila, at tent-making, and was partly supplied from Macedonia by Timothy and Silas. Seek not—St. Paul’s real motive in refusing aid from Corinth was to silence cavil from all quarters. In what he here says, however, he overleaps that reason in words, but places himself on his reserved rights, as their spiritual parent, to be benefactor and not beneficiary. Not yours, but you—Not their money for his own benefit, but their souls for their own salvation. Children… parents—Not but that the current should often rightly flow upwards. Children are often obligated by duty to provide for parents. But this is not the usual direction:—parents are always expected to provide for their children; vice versa, sometimes. But Paul claims here the parental right to provide, and not be provided for.

Ver. 14.-15. As in 2 Corinthians 11:9, Paul strengthens “I did not press down” by saying that he will continue the same course, thus showing that his refusal sprang from a settled resolve.

This third time: to pay a third visit. For it refers evidently to two occasions on which he did not burden them. An unfulfilled purpose to come a second time would be meaningless here. So 2 Corinthians 13:1f. Already twice he has labored among them without remuneration: and he is in readiness to come a third time and do the same. For I do not seek etc.: an abiding general purpose, supporting the foregoing specific resolve.

Seek you: cp. 1 Corinthians 9:19; Matthew 18:15. His converts saved are the eternal enrichment which Paul seeks.

For the children etc.: modest admission that the foregoing principle of Paul’s action is only his duty: and this sense of duty is given as a motive of his action. But while thus professedly giving up all claims on his readers, Paul really lays them under heaviest obligations, viz. those of children, if not to lay up treasure for, yet to obey and love and protect their parents. For by accepting a parent’s obligation he reminds them that he is their Father in Christ. Cp. 1 Corinthians 4:14f. By renouncing all claim as matter of right he casts himself upon their gratitude and love.

V. 15. I will gladly spend-All I have.

And be spent-Myself.

Verse 15. And I will very gladly spend and be spent for you] I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort.

Though the more abundantly I love you] I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents’ tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray. If I be asked, “Should Christian parents lay up money for their children?” I answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. “But should not a man lay up, besides this, a fortune for his children, if he can honestly?” I answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.

Verses 14, 15. Behold, the third time I am ready — That is, resolved; to come to you — Having purposed it twice before, and been disappointed, 1 Corinthians 16:5; 2 Corinthians 1:15, 16. And I will not be burdensome to you — More than formerly; for I seek not yours, but you — Not your money or goods, but the salvation of your souls. For children ought not — That is, it is not according to the course of nature for children to lay up temporal things for the parents, who commonly die before them; but the parents for the children — I therefore, your spiritual father, do not desire to partake of your temporal things, but to bestow my spiritual treasures upon you. And I will very gladly spend — My time, strength, and all I have; and be spent for you — Hazard, nay, and lose my life for your salvation, John 10:11; <505017> Philippians 2:17; 1 Thessalonians 2:8. Though the more abundantly I love you, &c. — How unkind soever your returns may be, and though my love should be requited with neglect, or even with contempt.

15. Very gladly—A rich, hearty flow of unselfishness. Others joy in gaining and taking, I in expending and giving. Spend—Expend what I possess. Be spent—All I am. Less I be loved—A repayment, at least in love, would be grateful; but this is no condition to my expenditure of all I have and am. Nay, though the more I expend the less be your love, I still joy in the sacrifice.

Ver. 15. Paul’s cheerful acceptance of the foregoing general principle as a guide of action.

Will-be-spent-out: will permit the complete consumption of all he has and is.

On behalf of your souls: i.e. to save their souls, to save them from eternal death; implying their peril. For this Paul does not hesitate to make the greatest conceivable sacrifice. 2 Corinthians 12:15b is a contingency (see Appendix B) which would make this great sacrifice needful to save their souls. For if their love is in inverse proportion to his love to them, their souls are in danger. The very ingratitude of his readers, (if they be ungrateful, which is left open to question,) will only spur him, by the spiritual peril it reveals, to more unsparing sacrifice to save them. Thus Paul concludes his long boast by words of love, the greatest we can conceive, a love not destroyed but moved to greater sacrifice by the unloving spirit of those loved. Such is the love revealed in God’s gift of His Son for rebellious man.

V. 16. But some may object, though I did not burden you, though I did not take anything of you myself, yet being crafty

I caught you with guile-I did secretly by my messengers what I would not do openly, or in person.

Verse 16. But be it so, I did not burden you] That is: You grant that I did not burden you, that I took nothing from you, but preached to you the Gospel freely; but you say that, BEING CRAFTY, I caught you with guile; i.e. getting from you, by means of others, what I pretended to be unwilling to receive immediately from yourselves.

Many persons suppose that the words, being crafty, I caught you with guile, are the words of the apostle and not of his slanderers; and therefore have concluded that it is lawful to use guile, deceit, &c., in order to serve a good and a religious purpose. This doctrine is abominable; and the words are most evidently those of the apostle’s detractors, against which he defends his conduct in the two following verses.

Verses 16-18. Be it so, &c. — But some may object; though I did not burden you — Though I did not take any thing of you myself; yet being crafty, I caught you with guile — I did secretly by my messengers what I would not do openly or in person. I answer this lying accusation by appealing to plain fact. Did I make a gain of you by any of my messengers? — You know the contrary. It should be carefully observed that St. Paul does not allow, but absolutely denies, that he had caught them with guile. So that the common plea for guile, which has been drawn from this text, is utterly without foundation. I desired Titus — To go to you; and with him I sent a brother — Who that brother was, is not known. He may have been one of the apostle’s companions in travel, who was with him in Ephesus when he wrote his first epistle to the Corinthians. Or he may have been one of the Ephesian brethren, whose zeal for the gospel moved him to accompany Titus to Corinth, when he carried the former letter. Did Titus make a gain of you? — Did he draw any money from you, either on account of his own maintenance, or on pretence that he would persuade me to receive it for mine? Walked we not in the same spirit, &c. — Did we not all agree in mind and practice?

16. So… nevertheless—Paul passes to the next and last fling of his detractors. He did not, they plainly admit, take pay or gift from them; but he juggled, forsooth, about “contributions,” and takes of the avails. This is said, however, rather in anticipation than from the past. Be it so—The detractor concedes thus much. Guile—Under pretext of making a benevolent collection for the Jerusalem poor.

Ver. 16.-18. Paul’s last word in self-defence against a last insinuation of his enemies. To give definiteness to this insinuation, that he may expose it, Paul suggests it as his own thought. But the definiteness of his words makes it almost certain that they were taken from the lips of his opponents. Be it so: it was not I etc.: an admission prefacing the insinuation. Laid-hold-of: same word in same sense, 2 Corinthians 11:20. Crafty and guile suggest at once Paul’s known opposite character. The meaning of 2 Corinthians 12:16 is made clear by the sudden question of 2 Corinthians 12:17. It was insinuated that, though not himself receiving maintenance, Paul did practically the same thing by sending friends to be maintained at Corinth; and that for his design to enrich them his own refusal was but a guileful cloak. This insinuation, 2 Corinthians 12:18 meets by stating what Paul actually did, and by appealing to his readers’ knowledge of what his messengers did.

I besought Titus: begged him to go to Corinth. This refers, as 2 Corinthians 12:17 implies, to an actual visit of Titus to Corinth some time before this letter was written, a visit made at Paul’s request. On this visit Titus began, doubtless by Paul’s suggestion, the collection for the poor at Jerusalem. So 2 Corinthians 8:6. And perhaps to this the insinuation refers. The similar words of 2 Corinthians 8:6, 18 refer to the visit Titus was now about to make. See note under 2 Corinthians 9:5. The brother: quite unknown to us.

Did Titus etc.; directly meets the insinuation, which was probably made indefinitely in the words perhaps of 2 Corinthians 12:16, by appealing to matter of fact.

The same spirit, the same steps: the One Holy Spirit (to whom the word spirit most frequently refers) guiding both men along the same path. Cp. 1 Corinthians 12:4; Galatians 5:16; Romans 8:4. The same divine inward principle manifested itself in the same outward actions. This implies that Titus, like Paul, refused to be maintained by the Corinthians. And, in this fact, falls to the ground the insinuation that through Titus Paul enriched himself.

PAUL’S BOASTING, 2 Corinthians 11:1-12:18, or '(15-18, is now complete. It was forced upon him by the boast (2 Corinthians 10:12; 11:18) of certain Jewish (2 Corinthians 11:22) opponents at Corinth, who are kept in view (2 Corinthians 11:5, 12, 18ff; 12:11) throughout; and by the submission to them (2 Corinthians 11:4, 19) of the Corinthian Christians. It is prefaced by a broad Old Testament principle which ought to rule all human boasting. Paul’s deep consciousness of the unseemliness of boasting and his reluctance to this boasting are betrayed by apologies and explanations both at the beginning of the whole and at each transition from one to another of its four specific matters. These are, his refusal to be maintained by the church, 2 Corinthians 11:7-12; his hardships and perils, 2 Corinthians 11:23-33; his rapture to Paradise and counterbalancing affliction, 2 Corinthians 12:1-10; his divine credentials, 2 Corinthians 12:12, 13. At the beginning of his boast Paul justifies it by his peculiar relation to his readers and by their readiness to be led away. After claiming to be at least equal to his opponents, he claims to have given full proof of his knowledge. In contrast to the deceitful pretensions of others he has labored without cost to his readers and will continue to do so. Like his opponents, he can claim Jewish descent; and he surpasses them in the hardships and perils of his service for Christ. He has been so completely under supernatural influence that he knows not whether with or without his body he was caught up to Paradise: and he is not ashamed to speak of his terrible bodily affliction, and to glory in it as an occasion for a manifestation of the power of Christ. Not only in other churches but in equal measure at Corinth his apostolic authority has been confirmed by miraculous works. He concludes his boasting by recalling for a moment the first specific point of it, which he uses as a stepping stone to an expression of parental love for his readers, a love which even ingratitude does but kindle into an intenser glow of self-sacrifice. The same topic also suggests an insinuation of his foes, which vanishes in a moment before an appeal to simple matter of fact.

V. 17. I answer this lying accusation by appealing to plain fact. Did I make a gain of you by Titus-Or any other of my messengers? You know the contrary.

It should be carefully observed, that St. Paul does not allow, but absolutely denies, that he had caught them with guile; so that the common plea for guile, which has been often drawn from this text, is utterly without foundation.

Verse 17. Did I make a gain of you] Did any person I ever sent to preach the Gospel to you, or help you in your Christian course, ever get any thing from you for me? Produce the proof if you can.

Verses 16-18. Be it so, &c. — But some may object; though I did not burden you — Though I did not take any thing of you myself; yet being crafty, I caught you with guile — I did secretly by my messengers what I would not do openly or in person. I answer this lying accusation by appealing to plain fact. Did I make a gain of you by any of my messengers? — You know the contrary. It should be carefully observed that St. Paul does not allow, but absolutely denies, that he had caught them with guile. So that the common plea for guile, which has been drawn from this text, is utterly without foundation. I desired Titus — To go to you; and with him I sent a brother — Who that brother was, is not known. He may have been one of the apostle’s companions in travel, who was with him in Ephesus when he wrote his first epistle to the Corinthians. Or he may have been one of the Ephesian brethren, whose zeal for the gospel moved him to accompany Titus to Corinth, when he carried the former letter. Did Titus make a gain of you? — Did he draw any money from you, either on account of his own maintenance, or on pretence that he would persuade me to receive it for mine? Walked we not in the same spirit, &c. — Did we not all agree in mind and practice?

17. Did I—A confident appeal to their own knowledge, for he had taken express precaution against this imputation.

5. By apostolic intimations and judicial warnings of apostolic penalties, 19-13:10.

Ver. 16.-18. Paul’s last word in self-defence against a last insinuation of his enemies. To give definiteness to this insinuation, that he may expose it, Paul suggests it as his own thought. But the definiteness of his words makes it almost certain that they were taken from the lips of his opponents. Be it so: it was not I etc.: an admission prefacing the insinuation. Laid-hold-of: same word in same sense, 2 Corinthians 11:20. Crafty and guile suggest at once Paul’s known opposite character. The meaning of 2 Corinthians 12:16 is made clear by the sudden question of 2 Corinthians 12:17. It was insinuated that, though not himself receiving maintenance, Paul did practically the same thing by sending friends to be maintained at Corinth; and that for his design to enrich them his own refusal was but a guileful cloak. This insinuation, 2 Corinthians 12:18 meets by stating what Paul actually did, and by appealing to his readers’ knowledge of what his messengers did.

I besought Titus: begged him to go to Corinth. This refers, as 2 Corinthians 12:17 implies, to an actual visit of Titus to Corinth some time before this letter was written, a visit made at Paul’s request. On this visit Titus began, doubtless by Paul’s suggestion, the collection for the poor at Jerusalem. So 2 Corinthians 8:6. And perhaps to this the insinuation refers. The similar words of 2 Corinthians 8:6, 18 refer to the visit Titus was now about to make. See note under 2 Corinthians 9:5. The brother: quite unknown to us.

Did Titus etc.; directly meets the insinuation, which was probably made indefinitely in the words perhaps of 2 Corinthians 12:16, by appealing to matter of fact.

The same spirit, the same steps: the One Holy Spirit (to whom the word spirit most frequently refers) guiding both men along the same path. Cp. 1 Corinthians 12:4; Galatians 5:16; Romans 8:4. The same divine inward principle manifested itself in the same outward actions. This implies that Titus, like Paul, refused to be maintained by the Corinthians. And, in this fact, falls to the ground the insinuation that through Titus Paul enriched himself.

PAUL’S BOASTING, 2 Corinthians 11:1-12:18, or '(15-18, is now complete. It was forced upon him by the boast (2 Corinthians 10:12; 11:18) of certain Jewish (2 Corinthians 11:22) opponents at Corinth, who are kept in view (2 Corinthians 11:5, 12, 18ff; 12:11) throughout; and by the submission to them (2 Corinthians 11:4, 19) of the Corinthian Christians. It is prefaced by a broad Old Testament principle which ought to rule all human boasting. Paul’s deep consciousness of the unseemliness of boasting and his reluctance to this boasting are betrayed by apologies and explanations both at the beginning of the whole and at each transition from one to another of its four specific matters. These are, his refusal to be maintained by the church, 2 Corinthians 11:7-12; his hardships and perils, 2 Corinthians 11:23-33; his rapture to Paradise and counterbalancing affliction, 2 Corinthians 12:1-10; his divine credentials, 2 Corinthians 12:12, 13. At the beginning of his boast Paul justifies it by his peculiar relation to his readers and by their readiness to be led away. After claiming to be at least equal to his opponents, he claims to have given full proof of his knowledge. In contrast to the deceitful pretensions of others he has labored without cost to his readers and will continue to do so. Like his opponents, he can claim Jewish descent; and he surpasses them in the hardships and perils of his service for Christ. He has been so completely under supernatural influence that he knows not whether with or without his body he was caught up to Paradise: and he is not ashamed to speak of his terrible bodily affliction, and to glory in it as an occasion for a manifestation of the power of Christ. Not only in other churches but in equal measure at Corinth his apostolic authority has been confirmed by miraculous works. He concludes his boasting by recalling for a moment the first specific point of it, which he uses as a stepping stone to an expression of parental love for his readers, a love which even ingratitude does but kindle into an intenser glow of self-sacrifice. The same topic also suggests an insinuation of his foes, which vanishes in a moment before an appeal to simple matter of fact.

V. 18. I desired Titus-To go to you.

Verse 18. I desired Titus] I never sent any to you but Titus and another brother; 2 Corinthians 8:6, 18. And did Titus make a gain of you? Did he get any thing from you, either for himself or for me? You know he did not. He was actuated by the same spirit, and he walked in the same steps.

Verses 16-18. Be it so, &c. — But some may object; though I did not burden you — Though I did not take any thing of you myself; yet being crafty, I caught you with guile — I did secretly by my messengers what I would not do openly or in person. I answer this lying accusation by appealing to plain fact. Did I make a gain of you by any of my messengers? — You know the contrary. It should be carefully observed that St. Paul does not allow, but absolutely denies, that he had caught them with guile. So that the common plea for guile, which has been drawn from this text, is utterly without foundation. I desired Titus — To go to you; and with him I sent a brother — Who that brother was, is not known. He may have been one of the apostle’s companions in travel, who was with him in Ephesus when he wrote his first epistle to the Corinthians. Or he may have been one of the Ephesian brethren, whose zeal for the gospel moved him to accompany Titus to Corinth, when he carried the former letter. Did Titus make a gain of you? — Did he draw any money from you, either on account of his own maintenance, or on pretence that he would persuade me to receive it for mine? Walked we not in the same spirit, &c. — Did we not all agree in mind and practice?

18. Titus—The most marked instance among them whom I sent. This is that sending of Titus, the return from which is stated in chap. 7. A brother—As his attendant: the brother in the Greek: implying the one whom, of course, the Corinthians well knew. In the same spirit—Same unselfish temper. Steps—Were not our actions as disinterested as our spirit?

Ver. 16.-18. Paul’s last word in self-defence against a last insinuation of his enemies. To give definiteness to this insinuation, that he may expose it, Paul suggests it as his own thought. But the definiteness of his words makes it almost certain that they were taken from the lips of his opponents. Be it so: it was not I etc.: an admission prefacing the insinuation. Laid-hold-of: same word in same sense, 2 Corinthians 11:20. Crafty and guile suggest at once Paul’s known opposite character. The meaning of 2 Corinthians 12:16 is made clear by the sudden question of 2 Corinthians 12:17. It was insinuated that, though not himself receiving maintenance, Paul did practically the same thing by sending friends to be maintained at Corinth; and that for his design to enrich them his own refusal was but a guileful cloak. This insinuation, 2 Corinthians 12:18 meets by stating what Paul actually did, and by appealing to his readers’ knowledge of what his messengers did.

I besought Titus: begged him to go to Corinth. This refers, as 2 Corinthians 12:17 implies, to an actual visit of Titus to Corinth some time before this letter was written, a visit made at Paul’s request. On this visit Titus began, doubtless by Paul’s suggestion, the collection for the poor at Jerusalem. So 2 Corinthians 8:6. And perhaps to this the insinuation refers. The similar words of 2 Corinthians 8:6, 18 refer to the visit Titus was now about to make. See note under 2 Corinthians 9:5. The brother: quite unknown to us.

Did Titus etc.; directly meets the insinuation, which was probably made indefinitely in the words perhaps of 2 Corinthians 12:16, by appealing to matter of fact.

The same spirit, the same steps: the One Holy Spirit (to whom the word spirit most frequently refers) guiding both men along the same path. Cp. 1 Corinthians 12:4; Galatians 5:16; Romans 8:4. The same divine inward principle manifested itself in the same outward actions. This implies that Titus, like Paul, refused to be maintained by the Corinthians. And, in this fact, falls to the ground the insinuation that through Titus Paul enriched himself.

PAUL’S BOASTING, 2 Corinthians 11:1-12:18, or '(15-18, is now complete. It was forced upon him by the boast (2 Corinthians 10:12; 11:18) of certain Jewish (2 Corinthians 11:22) opponents at Corinth, who are kept in view (2 Corinthians 11:5, 12, 18ff; 12:11) throughout; and by the submission to them (2 Corinthians 11:4, 19) of the Corinthian Christians. It is prefaced by a broad Old Testament principle which ought to rule all human boasting. Paul’s deep consciousness of the unseemliness of boasting and his reluctance to this boasting are betrayed by apologies and explanations both at the beginning of the whole and at each transition from one to another of its four specific matters. These are, his refusal to be maintained by the church, 2 Corinthians 11:7-12; his hardships and perils, 2 Corinthians 11:23-33; his rapture to Paradise and counterbalancing affliction, 2 Corinthians 12:1-10; his divine credentials, 2 Corinthians 12:12, 13. At the beginning of his boast Paul justifies it by his peculiar relation to his readers and by their readiness to be led away. After claiming to be at least equal to his opponents, he claims to have given full proof of his knowledge. In contrast to the deceitful pretensions of others he has labored without cost to his readers and will continue to do so. Like his opponents, he can claim Jewish descent; and he surpasses them in the hardships and perils of his service for Christ. He has been so completely under supernatural influence that he knows not whether with or without his body he was caught up to Paradise: and he is not ashamed to speak of his terrible bodily affliction, and to glory in it as an occasion for a manifestation of the power of Christ. Not only in other churches but in equal measure at Corinth his apostolic authority has been confirmed by miraculous works. He concludes his boasting by recalling for a moment the first specific point of it, which he uses as a stepping stone to an expression of parental love for his readers, a love which even ingratitude does but kindle into an intenser glow of self-sacrifice. The same topic also suggests an insinuation of his foes, which vanishes in a moment before an appeal to simple matter of fact.

V. 19. Think ye that we again excuse ourselves-That I speak this for my own sake? No. I speak all this for your sakes.

Verse 19. Think ye that we excuse ourselves] apologoumeqaÈ That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself? We speak before God in Christ] I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.

For your edifying.] Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.

Verses 19-21. Again, think ye that we excuse ourselves — That I say all this to insinuate myself into your esteem for any secular ends? We speak before God in Christ — As if he had said, I have a higher end in view, namely, the glory of God, in whose presence I speak it; for we do all things for your edifying — Your edification is the end I have in view, in this and all other things that I do concerning you. For I fear — And have I not reason so to do? lest when I come — With a heart full of Christian tenderness, and with all imaginable readiness to do every thing in my power to comfort and refresh your spirits; I shall not find you such as I would — Namely, truly reformed persons; and that I should be found unto you — By inflicting necessary censures and punishments upon you; such as ye would not — I should be. I fear I shall have some work before me of a very unpleasant kind, and which I would desire, if possible, by this admonition to prevent. Lest there should be debates — Ereiv, contentions; envyings — Or emulations, as zhloi also signifies; wraths — For injuries received; strifes — Arising from a clashing either of opinions or secular interests; backbitings — Speaking evil of the absent; whisperings — Insinuations uttered secretly against others; swellings — Vain boastings, by which proud and ambitious men endeavour to make themselves look big in the eyes of their fellows; tumults — Factions, disorderly parties raised against me, and your proper authorized ministers; lest when I come my God will humble me — By showing me your church, which I planted, corrupted with many vices; and I shall bewail — Shall mourn over; many who have sinned, and have not repented — Notwithstanding my many admonitions. The incestuous person was not of this number; for he had repented, 2 Corinthians 2:7, 8. Those of whom the apostle speaks, were probably such as had not refrained from partaking in the idolatrous sacrifices of the heathen, and from the lewd practices connected with idolatry, to which, by their former customs and habits, they were still addicted. Of the uncleanness, &c., which they have committed — By uncleanness, Estius thinks the apostle meant those sins of the flesh, which are against nature; by fornication — The conjunction of male and female out of marriage; lasciviousness — He says, consists in lustful looks, touches, motions, and other things of that kind. But by lasciviousness, Bengelius understands sodomy, bestiality, and other vices contrary to nature. But, says Macknight, “although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lasciviousness, in the ordinary sense of these words, fancying, through the prejudices of their education, that these things were no sins, I scarcely think that any of them, after their conversion, would continue in the commission of the unnatural crimes mentioned by Estius and Bengelius.” One thing is evident: in the absence of the apostle, the exercise of a proper Christian discipline must have been awfully neglected in this church, otherwise such scandalous sinners would have been excluded from it.

19. Herein St. Paul cautions against their notion that in these defences he is accepting them as his judge, which God alone is; whereas he has only been showing the rectitude of his character in apostolically judging them. Again—A third time; referring to 2 Corinthians 3:1, and 2 Corinthians 5:12. You—Emphatic in contrast with God. Instead of palin, again, another palai, long since. With this reading, and removing the interrogation point, the rendering would be, You are, for some time, (that is, during my defence,) imagining that I am defending myself to you. This makes good sense; but obviously there is a reference to 2 Corinthians 3:1, and the received text is preferable. Edifying—But not as being arraigned before you.

II CORINTHIANS

SECTION 19. — UNLESS THE OFFENDERS

REPENT, PAUL WILL RELUCTANTLY GIVE

THEM SEVERE PROOF OF HIS AUTHORITY

CHS. 12:19-13:10.

For a long time you are thinking that to you we are making reply. Before God, in Christ, we speak. But all things, beloved ones, are on behalf of your edification. For I fear lest in any way, when I come, not such as I wish I find you, and I be found by you such as you do not wish, lest in any way there be strife, jealousy, outbursts of fury, factions, evil-speakings, whisperings, self-inflations, disorders; lest again when I have come my God will humble me with regard to you and I bewail many of those who sinned-before and have not repented, about the uncleanness and fornication and wantonness which they practiced. This third time I am coming to you. “At the mouth of two witnesses and of three every word shall stand.” (Deuteronomy 19:15) I have said before and I say beforehand, as when present the second time and absent now, to those who have before sinned and to all the rest, that if I come again I will not spare. Since a proof you seek of Him who speaks in me, even Christ, who towards you is not weak but is strong in you. For indeed He was crucified through weakness, but He lives through the power of God. For we also are weak in Him, but we shall live with Him, through the power of God, towards you. Try yourselves whether you are in faith: prove yourselves. Or, do not understand yourselves, that Jesus Christ is in you? Except perhaps you are reprobates. But I hope that you will know that we are not reprobates. But we pray to God that you do nothing bad; not that we may be seen to be approved, but that you may do the good and we be as unapproved. For we cannot do anything against the truth but on behalf of the truth. For we rejoice when we are weak but you are strong. This we also pray, your full equipment. Because of this, these things while absent I write, that when present I may not act severely, according to the authority which the Lord gave to me, for building up and not for pulling down.

Paul’s boasting is now complete. He therefore returns to the matter which prompted it, viz. the misconduct of some whom he has already (2 Corinthians 10:2) threatened to punish. He writes fearing that there are evils at Corinth which will make his visit painful to him, 2 Corinthians 12:19-21: if the sinners do not repent he will give them severe proof of his authority, 2 Corinthians 13:1-4: but he begs them to prevent this by self-examination and well doing, 2 Corinthians 13:5-10.

Ver. 19. For-a-long-time: viz. while listening to Paul’s boasting, 2 Corinthians 11:1-12:18.

Making reply: anglicized into “apology”: same word in Romans 2:15; Acts 26:1, 2, 24; 1 Corinthians 9:3; 2 Corinthians 7:11. We: as in 2 Corinthians 10:2-11: suggested perhaps by Paul’s defence (2 Corinthians 12:18) of Titus.

To you: emphatic: “your approval being my aim.”

Before God, in Christ, we speak: 2 Corinthians 2:17: in the presence of God, and prompted by spiritual contact with Christ as the encompassing element of Paul’s life. Cp. Romans 9:1. All things: all he says and does, including the foregoing boast. On behalf of your edification: to help forward your spiritual development. Notice the triple reference of Paul’s words, before God, in Christ, for the spiritual growth of men. So 2 Corinthians 5:13f. These three are ever united.

Verse 20. I fear, lest, when I come] I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2 Corinthians 7:6, 16, &c.; as well as many things both in the eighth and ninth chapters. Debates, envyings] From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, &c., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle. Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

Verses 19-21. Again, think ye that we excuse ourselves — That I say all this to insinuate myself into your esteem for any secular ends? We speak before God in Christ — As if he had said, I have a higher end in view, namely, the glory of God, in whose presence I speak it; for we do all things for your edifying — Your edification is the end I have in view, in this and all other things that I do concerning you. For I fear — And have I not reason so to do? lest when I come — With a heart full of Christian tenderness, and with all imaginable readiness to do every thing in my power to comfort and refresh your spirits; I shall not find you such as I would — Namely, truly reformed persons; and that I should be found unto you — By inflicting necessary censures and punishments upon you; such as ye would not — I should be. I fear I shall have some work before me of a very unpleasant kind, and which I would desire, if possible, by this admonition to prevent. Lest there should be debates — Ereiv, contentions; envyings — Or emulations, as zhloi also signifies; wraths — For injuries received; strifes — Arising from a clashing either of opinions or secular interests; backbitings — Speaking evil of the absent; whisperings — Insinuations uttered secretly against others; swellings — Vain boastings, by which proud and ambitious men endeavour to make themselves look big in the eyes of their fellows; tumults — Factions, disorderly parties raised against me, and your proper authorized ministers; lest when I come my God will humble me — By showing me your church, which I planted, corrupted with many vices; and I shall bewail — Shall mourn over; many who have sinned, and have not repented — Notwithstanding my many admonitions. The incestuous person was not of this number; for he had repented, 2 Corinthians 2:7, 8. Those of whom the apostle speaks, were probably such as had not refrained from partaking in the idolatrous sacrifices of the heathen, and from the lewd practices connected with idolatry, to which, by their former customs and habits, they were still addicted. Of the uncleanness, &c., which they have committed — By uncleanness, Estius thinks the apostle meant those sins of the flesh, which are against nature; by fornication — The conjunction of male and female out of marriage; lasciviousness — He says, consists in lustful looks, touches, motions, and other things of that kind. But by lasciviousness, Bengelius understands sodomy, bestiality, and other vices contrary to nature. But, says Macknight, “although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lasciviousness, in the ordinary sense of these words, fancying, through the prejudices of their education, that these things were no sins, I scarcely think that any of them, after their conversion, would continue in the commission of the unnatural crimes mentioned by Estius and Bengelius.” One thing is evident: in the absence of the apostle, the exercise of a proper Christian discipline must have been awfully neglected in this church, otherwise such scandalous sinners would have been excluded from it.

Ver. 20, 21. I fear, lest when I come, I shall not find you such as I would, in regard of envy, strifes, backbitings, parties, and swellings of a haughty spirit. Nay, worse: I fear lest some should not have renounced their grosser immoralities, and that I should have to purify the church, before I could build you up. Take proper measures; be decided in what character I shall come the third time to Corinth.

20. I fear—To the close of the epistle the self-defensive tone is now dropped, and the apostolic authority is persistently assumed. Would… would not—A very terse and pregnant antithesis. He may find them criminals; they may find him a severe judge. Debates—We would translate the catalogue thus: strifes, emulation, resentments, partisanships, slanders, surmises, self-importances, frays. These are all vices of hate, as the list in the next verse is of vices of lawless love.

Ver. 20.-21. Explanation of the kind of “edification” Paul has in view in his self-defence. He has magnified his authority and has threatened to punish, to lead some guilty ones to repentance, lest he find them, and they him, other than he and they wish.

In any way: as in 2 Corinthians 11:3.

When I come: on the visit proposed in 2 Corinthians 9:4; 1 Corinthians 16:2ff.

Be found by you: literally to you, as in Romans 7:10, denoting the influence upon them of this discovery.

Lest… lest… lest; expounds in full Paul’s fear. The second lest introduces two classes of sins which Paul fears that he will find but does not wish to find at Corinth.

Strife, jealousy, outbursts of fury, factions: same words in same order in Galatians 5:20. See under 1 Corinthians 3:3; Romans 2:8. Evil-speakings, whisperings: Romans 1:29. Their place here reveals the evil of them.

Self-inflations: special failing of the Corinthian Christians: cognate to “puffed up,” 1 Corinthians 4:6, 18f.

Disorders: 2 Corinthians 6:5; 1 Corinthians 14:33.

V. 21. Who had sinned before-My last coming to Corinth. Uncleanness-Of married persons.

Lasciviousness-Against nature.

Verse 21. Lest, when I come again] And even after all that has been done for you, I fear that when I do come-when I pay you my second visit, my God will humble me-will permit me to be affected with deep sorrow through what I may see among you; as I have been by the buffetings of the apostle of Satan, who has perverted you. Humiliation is repeatedly used for affliction, and here tapeinwsh has certainly that meaning. Have sinned already] prohmarthkotwn. Who have sinned before; who were some of the first offenders, and have not yet repented. Of the uncleanness, &c.] There must have been a total relaxation of discipline, else such abominations could not have been tolerated in the Christian Church. And although what is here spoken could only be the ease of a few; yet the many were ill disciplined, else these must have been cast out. On the whole, this Church seems to have been a composition of excellences and defects, of vices and virtues; and should not be quoted as a model for a Christian Church.

1. FROM St. Paul we receive two remarkable sayings of our Lord, which are of infinite value to the welfare and salvation of man; which are properly parts of the Gospel, but are not mentioned by any evangelist. The first is in Acts 20:35: I have showed you, the words of the Lord Jesus, how he said, IT IS MORE BLESSED TO GIVE THAN TO RECEIVE. Every liberal heart feels this in bestowing its bounty; and every poor man, who is obliged to receive help, and whose independency of spirit is still whole in him, feels this too. To the genuine poor, it is more burdensome to receive a kindness, than it is to the generous man who gives it. The second is recorded in the ninth verse of this chapter {2 Corinthians 12:9}: He said unto me, MY GRACE IS SUFFICIENT FOR THEE; FOR MY STRENGTH IS MADE PERFECT IN WEAKNESS. Of these two most blessed sayings, St. Paul is the only evangelist. This last is of general application. In all states and conditions of life God’s grace is sufficient for us. If in any case we miscarry, it is because we have not sought God earnestly. Let no man say that he is overcome by sin through want of grace; God’s grace was sufficient for him, but he did not apply for it as did St. Paul, and therefore he did not receive it. Men often lay the issue of their own infidelity to the charge of God, they excuse their commission of sin through their scantiness of grace; whereas the whole is owing to their carelessness, and refusal to be saved in God’s own way; and in this way alone will God save any man, because it is the only effectual way.

2. The apostle must have been brought into a blessed state of subjection to God, when he could say, I take pleasure in infirmities; that is, in afflictions and sufferings of different kinds. Though this language was spoken on earth, we may justly allow, with one, that he learned it in HEAVEN.

3. St. Paul preached the Gospel without being burdensome. In every case the labourer is worthy of his hire. He who labours for the cause of God should be supported by the cause of God; but wo to that man who aggrandizes himself and grows rich by the spoils of the faithful! And to him especially who has made a fortune out of the pence of the poor! In such a man’s heart the love of money must have its throne. As to his professed spirituality, it is nothing; he is a whited sepulchre, and an abomination in the sight of the Lord. If a man will love the world, (and he does love it who makes a fortune by the offerings of the poor,) the love of the Father is not in him.

II CORINTHIANS

Verses 19-21. Again, think ye that we excuse ourselves — That I say all this to insinuate myself into your esteem for any secular ends? We speak before God in Christ — As if he had said, I have a higher end in view, namely, the glory of God, in whose presence I speak it; for we do all things for your edifying — Your edification is the end I have in view, in this and all other things that I do concerning you. For I fear — And have I not reason so to do? lest when I come — With a heart full of Christian tenderness, and with all imaginable readiness to do every thing in my power to comfort and refresh your spirits; I shall not find you such as I would — Namely, truly reformed persons; and that I should be found unto you — By inflicting necessary censures and punishments upon you; such as ye would not — I should be. I fear I shall have some work before me of a very unpleasant kind, and which I would desire, if possible, by this admonition to prevent. Lest there should be debates — Ereiv, contentions; envyings — Or emulations, as zhloi also signifies; wraths — For injuries received; strifes — Arising from a clashing either of opinions or secular interests; backbitings — Speaking evil of the absent; whisperings — Insinuations uttered secretly against others; swellings — Vain boastings, by which proud and ambitious men endeavour to make themselves look big in the eyes of their fellows; tumults — Factions, disorderly parties raised against me, and your proper authorized ministers; lest when I come my God will humble me — By showing me your church, which I planted, corrupted with many vices; and I shall bewail — Shall mourn over; many who have sinned, and have not repented — Notwithstanding my many admonitions. The incestuous person was not of this number; for he had repented, 2 Corinthians 2:7, 8. Those of whom the apostle speaks, were probably such as had not refrained from partaking in the idolatrous sacrifices of the heathen, and from the lewd practices connected with idolatry, to which, by their former customs and habits, they were still addicted. Of the uncleanness, &c., which they have committed — By uncleanness, Estius thinks the apostle meant those sins of the flesh, which are against nature; by fornication — The conjunction of male and female out of marriage; lasciviousness — He says, consists in lustful looks, touches, motions, and other things of that kind. But by lasciviousness, Bengelius understands sodomy, bestiality, and other vices contrary to nature. But, says Macknight, “although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lasciviousness, in the ordinary sense of these words, fancying, through the prejudices of their education, that these things were no sins, I scarcely think that any of them, after their conversion, would continue in the commission of the unnatural crimes mentioned by Estius and Bengelius.” One thing is evident: in the absence of the apostle, the exercise of a proper Christian discipline must have been awfully neglected in this church, otherwise such scandalous sinners would have been excluded from it.

Ver. 20, 21. I fear, lest when I come, I shall not find you such as I would, in regard of envy, strifes, backbitings, parties, and swellings of a haughty spirit. Nay, worse: I fear lest some should not have renounced their grosser immoralities, and that I should have to purify the church, before I could build you up. Take proper measures; be decided in what character I shall come the third time to Corinth.

21. Humble me—In being made to feel the special disgrace of their sexual vices. Many which have sinned—It may be again noticed that St. Paul addresses alternately the better part and the worse part of the Church as being the whole; yet passages like the present indicate that both the parts are meant, and that each is expected to make the proper application. Bewail—Weep. As the disgrace would humble him, so the sin and apostasy would melt him with grief. If they have neither shame nor sorrow, he blushes and weeps for them. Thus far he expresses only the overwhelming effect of their sins upon him. Of penalty he will soon speak to them.

Ver. 21. Will humble] Nothing brings a Christian teacher into the dust so much as the defection of those whom he has looked on as fruits of his labor and as his crown of rejoicing. This humiliation Paul now fears. Again: i.e. will again humble. Its conspicuous position allows no other connection. Thus understood it has almost tragic force. For it implies (cp. 2 Corinthians 2:1) that on a previous visit Paul had already been thus humbled. And, remembering that time, he now fears that it will be so again.

My God: as in (1 Corinthians 1:4,) Romans 1:8. It is a reverent acknowledgment that even the feared humiliation, though caused by man’s unfaithfulness, will be from God, i.e. taken up into His plan to work out His purposes of mercy for Paul. In regard of you, or in reference to you. Contrast 2 Corinthians 3:4; Romans 4:2. I shall bewail: sorrow for the guilty will accompany Paul’s own humiliation.

Before-sinned: probably before Paul’s second visit, to which the word again refers. So “before-sinned” in 2 Corinthians 13:2. This does not necessarily imply that before Paul’s second visit they had committed the gross sins mentioned immediately afterwards, but simply that they had committed sin. He fears that he shall find that the sins he reproved long ago (2 Corinthians 13:2) had developed into these aggravated forms. And have not repented: at the time of Paul’s expected visit, of which he is now speaking. Not all but many of those who had before sinned were, Paul fears, guilty of the gross sins mentioned below.

About the uncleanness etc.; may go with repented, but has more force as giving the specific matter of Paul’s sorrow about these unrepentant ones. Uncleanness: general sensuality.

Fornication: a specific form of it, viz. intercourse with harlots. Wantonness: insolent casting aside of all restraint. Same three words together in Galatians 5:20.

Which they have practised; gives vividness to, and lingers over, the picture.

2 Corinthians 12:21 forms with 2 Corinthians 12:20 a climax, touching what Paul fears he will find when he comes to Corinth. He has written for his readers’ good (2 Corinthians 12:19) strong words, because he fears there are at Corinth the evils enumerated in 2 Corinthians 12:20. He also remembers those who before his last visit had committed sins, and who have not yet repented. And he now writes fearing lest, touching many of these, he will find and will have to mourn over their gross sensuality and reckless insolence, sins far more terrible than those of 2 Corinthians 12:20. To find this at Corinth, will fill him with sorrow and smite him down to the very dust. Cp. 2 Corinthians 2:3. Therefore, seeking their edification, (2 Corinthians 12:19,) he has defended his own apostolic authority, which Jewish strangers have taught them to despise; that thus he may with more force reprove those who have sinned. He hopes thus to save himself from pain and humiliation. And the pain and humiliation which he dreads reveal the greatness of the sins he reproves.