1It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord.
2I know a man in Christ, fourteen years ago (whether in the body, I don’t know, or whether out of the body, I don’t know; God knows), such a one caught up into the third heaven.
3I know such a man (whether in the body, or outside of the body, I don’t know; God knows),
4how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
5On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.
6For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me.
7By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
8Concerning this thing, I begged the Lord three times that it might depart from me.
9He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
10Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
11I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing.
12Truly the signs of an apostle were worked among you in all perseverance, in signs and wonders and mighty works.
13For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong.
14Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children.
15I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
16Even so, I myself didn’t burden you. “But, being crafty, I caught you with deception.”
17Did I take advantage of you by anyone of those whom I have sent to you?
18I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn’t we walk in the same spirit? Didn’t we walk in the same steps?
19Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying.
20For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire, that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots,
21that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~921 words.
Matthew Henry. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others - We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible.
Jamieson–Fausset–Brown. For--Not but that I might glory as to "myself" (Co2 12:5); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co. 11:1-33] he termed such glorying "folly," Co2 11:1, Co2 11:16-17). think of me--Greek, "form his estimate respecting me." heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL]. my strength--Greek, "power." is made perfect--has its most perfect manifestation. in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). I myself--I made a gain of you neither myself, nor by those others whom I sent, Titus and others (Co2 12:17-18). wrong--His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare Co2 11:9, Co2 11:11). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [ALFORD]. not yours, but you-- (Phi 4:17). children . . . parents--Paul was their spiritual father (Co1 4:14-15).
John Calvin. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 2. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint." Some think that the clause in Christ is introduced for the purpose of confirming what he says. "If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him," I say, "be weak in himself that he may be strong in the Lord." (Ephesians 6:10.) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. [913] Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God's spiritual grace. [914] He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. "The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride." At the same time, God did not cure him by this means exclusively, but also by humbling him.
Jonathan Edwards. “Whether in the body or out of the body, I cannot tell.” When the apostle said, absent from the body and present with the Lord, he doubtless meant by absent from the body, the same that he here means by out of the body, which is a proper separation of the soul from the body.
Matthew Henry
chapter
In this chapter the apostle proceeds in maintaining the honour of his apostleship. He magnified his office when there were those who vilified it. What he says in his own praise was only in his own justification and the necessary defence of the honour of his ministry, the preservation of which was necessary to its success. First, He makes mention of the favour God had shown him, the honour done him, the methods God took to keep him humble, and the use he made of this dispensation (Co2 12:1-10). Then he addresses himself to the Corinthians, blaming them for what was faulty among them, and giving a large account of his behaviour and kind intentions towards them (Co2 12:11 to the end).
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1–10
Here we may observe,
I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, Co2 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. Pe2 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (Co2 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.
II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and re…
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11–21
In these verses the apostle addresses himself to the Corinthians two ways: -
I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them Co2 12:11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles - so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation - so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.
II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (Co2 12:13) he had not been burdensome to them, for the time past, and tells them (Co2 12:14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (Co2 12:15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, Co2 12:15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, Co2 12:16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others - We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards …
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John Calvin
1
2 Corinthians 12:1-5
1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
1. Gloriari sane non expedit mihi: veniam enim ad visiones et revelatones Domini.
2. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
2. Novi hominem in Christo ante annos quatuordecim (sive in corpore, nescio: sive extra corpus, nescio, Deus novit) eiusmodi, inquam, hominem raptum fuisse usque in tertium coelum:
3. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
3. Scio de eiusmodi homine (sive in corpore, nescio: sive extra corpus, nescio, Deus scit.)
4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
4. Quod raptus sit in Paradisum, et audierit verba ineffabilia, [875] quae non licet [876] homini loqui.
5. Of such an one will I:glory: yet of myself I will not glory, but in mine infirmities.
5. De eiusmodi homine gloriabor: de me ipso non gloriabor, nisi in infirmitatibus meis.
1. It is not expedient for me to glory Now, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately reproves the impudence of his rivals and declares that it is with reluctance, that he engages in this sort of contest with them. For what a shame it was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so as to be too quick-sighted in discerning his gifts, [877] while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by God are, indeed, to be acknowledged, that we may be aroused, -- first, to gratitude for them, and secondly, to the right improvement of them; but to take occasion from them to boast -- that is what cannot be done without great danger.
For I will come [878] to visions. "I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts should hurry me on, so as to lead me to forget myself." And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence; for it is humility alone that can give stability to our greatness in the sight of God.
Between visions and revelations there is this distinction -- that a revelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a vision is scarcely ever afforded without a revelation, or in other words, without the Lord's discovering what is meant by it. [879]
2. I knew a man in Christ As he was desirous to restrain himself within bounds, he merely singles out one instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for why does he speak in the person of another rather than in his own? It is as though he had said, "I should have preferred to be silent, I should have preferred to keep the whole matter suppressed within my own mind, but those persons [880] will not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint." Some think that the clause in Christ is introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate that Paul has not here an eye to himself, but looks to Christ exclusively.
When he confesses, that he does not k…
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6
2 Corinthians 12:6-10
6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
6. Nam si voluero gloriari, non ero insipiens: veritatem enim dicam: sed supersedeo: ne quis de me cogitet supra id quod videt esse me, aut quod audit ex me.
7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
7. Et en exellentia revelationum suppra modum efferrer, datus mihi fuit stimulus carni, nuntius Satanae qui me colaphis caederet, ne supra modum efferrer.
8. For this thing I besought the Lord thrice, that it might depart from me.
8. Supra hoc ter Dominum rogavi, ut discederet a me:
9. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
9. Et dixit mihi: Sufficit tibi gratia mea: nam virtus mea in infirmitate perficitur: libentissime igitur gloriabor super infirmitatibus meis, ut inhabitet in me virtus Christi.
10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am Istrong.
10. Quamobrem placeo nihi in infirmitatibus, in contumeliis, in necessitatibus, in persequutionibus, in anxietatibus pro Christo: quum enim infirmus sum, tinc robustus sum.
6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply -- "You are not inclined for it, because it is not in your power, he anticipates such a reply. "I would have it quite in my power," says he, "on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it." He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it -- "I spare you," [897] but I prefer to understand it as meaning -- "I refrain," or, as I have rendered it, "I forbear."
Lest any one should think of me He adds the reason -- because he is contented to occupy the station, which God has assigned him. "My appearance," says he, "and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed." Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.
7. And lest through the superiority of revelations. Here we have a second reason -- that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in the Greek, in the dative [898] Hence Erasmus has rendered it "by the flesh." I prefer, however, to understand him as meaning, that the prickings of this goad were in his flesh.
Now i…
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11
2 Corinthians 12:11-15
11. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.
11. Factus sum insipiens gloriando: vos me coegistis: nam ego debueram a vobis commendari: nulla enim in er inferior fui summis Apostolis, tametsi nihil sum.
12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
12. Signa quidem apostoli peracta fuerunt inter vos, in omni patientia, et signis, et prodigiis, et virtutibus.
13. For what is it wherein you were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.
13. Nam quid est, in quo fueritis inferiores caeteris Ecclesiis, nisi quod ego ipse non fui vobis onerosus? Condonate mihi hanc iniuriam.
14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
14. Ecce, tertio propensus animo sum, ut veniam ad vos, neque vobis ero oneri: non enim quaero quae vestra sunt, sed vos: etenim non esd parentes filiis.
15. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
15. Ego vero libentissime impendam et expendar pro animabus vestris: licet uberius bos diligens, minus diligar.
11. I have become a fool Hitherto he had, by various apologies, solicited their forgiveness for what was contrary to his own custom and manner of acting, and contrary, also, to propriety, and what was due to his office as an Apostle -- the publishing of his own praises. Now, instead of soliciting, he upbraids, throwing the blame upon the Corinthians, who ought to have been beforehand in this. [916] For when the false Apostles calumniated Paul, they should have set themselves vigorously in opposition to them, and should have faithfully borne the testimony that was due to his excellences. He chides them, however, thus early, lest those, who were unfavorably disposed towards them, should put a wrong construction upon the defense which he brought forward, in consequence of his being constrained to it by their ingratitude, [917] or should persist in calumniating him.
For in nothing We are ungrateful to God, if we allow his gifts, of which we are witnesses, to be disparaged, or contemned. He charges the Corinthians with this fault, for they knew him to be equal to the chiefest Apostles, and yet they lent an ear to calumniators, when they slandered him.
By the chiefest Apostles some understand his rivals, who arrogated to themselves the precedence. [918] I understand it, however, as meaning -- those that were chief among the twelve. "Let me be compared with any one of the Apostles, [919] I have no fear, that I shall be found inferior." For, although Paul was on the best of terms with all the Apostles, so that he was prepared to extol them above himself, he, nevertheless, contended against their names when falsely assumed. [920] For the false Apostles abused this pretext, that they had been in the company of the twelve -- that they were in possession of all their views [921] -- that they were fully acquainted with all their institutions, and the like. Hence Paul, perceiving that they falsely gloried in these masks and counterfeit titles, and were successful, to some extent, among unlearned persons, [922] reckoned it necessary to enter upon a comparison of that nature. [923]
The correction that he adds -- though I am nothing, means, that Paul was not disposed to claim any thing as his own, but simply gloried in the Lord, (2 Corinthians 10:17,) unless, perhaps, you prefer to consider this as a concession, in which he makes mention of what is thrown out against him by adversaries and slanderers. [924]
12. The signs of an Apostle By the signs of an Apostle he means -- the seals, that tend to confi…
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2 Corinthians 12:16-21
16. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
16. Sed esto: ipse non gravavi vos: verum quum essem astutus, dolo vos cepi.
17. Did I make a gain of you by any of them whom I sent unto you?
17. Num per quenquam eorum, quos nisi ad vos, expilavi vos? [933]
18. I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?
18. Rogavi Titume, et una cum illo misi fratrem: num quid a vobis extorsit Titus? An non eodem spirtu ambulavimus? An non iisdem vestigiis?
19. Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.
19. Rursum arbitramini, quod nos vobis excusemus? In conspectu Dei in christo loquimur: sed omnia, carissimi, pro vestra aedificatione.
20. For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
20. Nam metuo, ne qua fiat, ut, si venero, non quales velim reperiam vos: et ego reperiar a vobis, qualem nolitis: ne quo modo sint contentiones, obtrectationes, susurri, tumores, seditiones.
21. And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
21. Ne iterum, ubi venero, humiliet me Deus meus apud vosm et lugeam multos eorum qui ante peccaverumt, nec poenitentiam egerunt immunditiae libidinis et impudicitiae quam patrarunt.
16. But be it so. These words intimate, that Paul had been blamed by malevolent persons, as though he had in a clandestine way procured, through means of hired persons, what he had refused to receive with his own hands [934] -- not that he had done any such thing, but they "measure others," as they say, "by their own ell." [935] For it is customary for the wicked impudently to impute to the servants of God, whatever they would themselves do, if they had it in their power. Hence, Paul is constrained, with the view of clearing himself of a charge impudently fabricated, [936] to defend the integrity of those whom he sent, for if they had committed any error, it would have been reckoned to his account. Now, who would be surprised at his being so cautious as to alms, when he had been harassed by such unfair judgments as to his conduct, after having made use of every precaution? [937] Let his case, however, be a warning to us, not to look upon it as a thing that is new and intolerable, if at any time we find occasion to answer similar calumnies; but, more especially, let this be an admonition to us to use strict caution, not to furnish any handle to revilers. For we see, that it is not enough to give evidence of being ourselves upright, if those, whose assistance we have made use of, are not, also, found to be so. Hence, our choice of them must not be made lightly, or as a matter of mere form, but with the utmost possible care.
19. Do you again think. As those that are conscious to themselves of something wrong are sometimes more anxious than others to clear themselves, it is probable, that this, also, was turned into a ground of calumny -- that Paul had in the former Epistle applied himself to a defense of his ministry. Farther, it is a fault in the servants of Christ, to be too much concerned as to their own reputation. With the view, therefore, of repelling those calumnies, he declares in the first place, that he speaks in the presence of God, whom evil consciences always dread. In the second place, he maintains, that he has not so much a view to himself, as to them. He was prepared to go through good report and bad report, (2 Corinthians 6:8,) nay, even to be reduced to nothing; but it was of advantage to the Corinthians, that he…
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Jamieson–Fausset–Brown
2
Translate, "I know," not "I knew."
a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of Co2 12:2, Co2 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (Co2 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [ALFORD]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (Rom 7:25). Here, however, the latter is the prominent thought.
in Christ--a Christian (Rom 16:7).
above--rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (Act 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.
I cannot tell--rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.
caught up-- (Act 8:39).
to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations," Co2 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (Co2 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (Luk 23:43; Rev 2:7). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," Co2 12:1). The occurrence TWICE of "whether in the body . . . I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [BENGEL]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (Eph 4:10).
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3
Translate, "I know."
out of--Most of the oldest manuscripts read "apart from."
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4
unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Exo 34:6; Isa 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (Joh 3:12; Co1 2:9). A man may hear and know more than he can speak.
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5
of myself--concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.
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6
For--Not but that I might glory as to "myself" (Co2 12:5); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co. 11:1-33] he termed such glorying "folly," Co2 11:1, Co2 11:16-17).
think of me--Greek, "form his estimate respecting me."
heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Act 14:12-13), and shaking off a viper (Act 28:5), the people thought him a god, what would they have not done, if he had disclosed those revelations? [ESTIUS]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [BENGEL] (Joh 5:44; Joh 12:43).
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7
exalted above measure--Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [BENGEL].
abundance--Greek, "the excess"; exceeding greatness.
given . . . me--namely, by God (Job 5:6; Phi 1:29).
thorn in the flesh-- (Num 33:55; Eze 28:24). ALFORD thinks it to be the same bodily affliction as in Gal 4:13-14. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, Pe1 2:20).
messenger of Satan--who is permitted by God to afflict His saints, as Job (Job 2:7; Luk 13:16).
to buffet me--In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."
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8
For--"concerning this thing."
thrice--To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from Co2 12:9, and Greek, Co2 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."
the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan (Luk 4:7). "Satan is not to be asked to spare us" [BENGEL].
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9
said--literally, "He hath said," implying that His answer is enough [ALFORD].
is sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD], (Deu 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL].
my strength--Greek, "power."
is made perfect--has its most perfect manifestation.
in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in Co2 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, Co2 4:7; Co1 2:3-4; compare Pe1 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Psa 88:7; Joh 17:15).
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12 more notes on this passage are in the library.