2 Corinthians 12:1 It is doubtless not profitable [NU reads 'necessary, though not profitable'] for me to boast. I will come to visions and revelations of the Lord.
"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,'..." (Adam Clarke Commentary)
2 I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven.
"Translate, 'I know,' not 'I knew.'
a man—meaning himself. But he purposely thus distinguishes between the rapt and glorified person of 2Co 12:2, 4... Such glory belonged not to him... 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]...
...in Christ-a Christian (Ro 16:7).
... 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 (Ac 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before... but does now [because of the situation- as it was now expedient.]" (Jamieson-Fausset- Brown)
"Whether in the body, I cannot tell; or whether out of the body, I cannot tell.—No words can describe more accurately the phenomena of consciousness in the state of trance or ecstasy. It is dead to the outer world. The body remains, sometimes standing, sometimes recumbent, but, in either case, motionless. The man may well doubt, on his return to the normal condition of his life, whether his spirit has actually passed into unknown regions in a separate and disembodied condition, or whether the body itself has been also a sharer in its experiences of the unseen. We, with our wider knowledge, have no hesitation in accepting the former alternative, or, perhaps, in reducing the whole revelation to an impression on the brain and the phenomena known as cataleptic. St. Paul, however, would naturally turn to such records as those of Ezekiel’s journey, in the visions of God, from the banks of Chebar to Jerusalem (Ezekiel 8:3; Ezekiel 11:1), and find in them the analogue, though, as he admits, not the solution, of his own experience..." (Ellicott's Commentary for English Readers)
3 And I know such a man—whether in the body or out of the body I do not know, God knows— 4 how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter.
This is what he knows; he was caught up to Paradise in an uncertain state. They accused the congregation 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; Acts 22:14, 1 Corinthians 9:1... These visions placed him among the first friends of God. They equalled him with Moses, who saw the throne and glory of God on Sinai; and to Isaiah, who saw the same glory in the temple. Ezekiel 1:4. Peter, James, and John, had honours of a similar kind. Matthew 17:5. These are rare and special favours... St. Paul was at this time praying in the temple, as is conceived; and his faith penetrated within the veil. He launched away beyond the faith of mortals, and even beyond his own consciousness and recollection... " (Sutcliffe Commentary)
5 Of such a one I will boast; yet of myself I will not boast, except in my infirmities. 6 For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.
"We are here farther indebted to the judaizing teachers, or false apostles, for this account of the rapture and ravishment of St. Paul into the third heavens." (Sutcliffe Commentary) Yet he boasts only in his infirmities.
"God has spent more time reminding him that he is but a mortal man, than He has anyone else. What a fool he would be to seek to impress people with his experience when in the present they can see nothing but this weak man with his fightings, and struggles, and disabilities. Let them see him and listen to him. And let them judge him by that, and by the fact that he fills up that which is behind of the sufferings of Christ (Colossians 1:24). Then let them see and listen again.
‘Above that which he sees me to be, or hears from me.’ The sight and voice of the glory of God are hidden from them, even forbidden to them, for what He has said is unspeakable. They must see and hear, either through the vision and revelations of the impostors (2 Corinthians 12:1), or through the sight and words of Paul, who alone has experienced the sight and words of God. The treasures are in an earthen vessel that the glory may be of God (2 Corinthians 4:7)." (Peter Pett's Commentary)
May 09, 2015 7:37am
2 Corinthians 12:7 And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure.
"And lest I should be exalted above measure by all these graces... "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." (Clarke Commentary)
A thorn in the flesh was given to me, a messenger of Satan to buffet me,... "The history of the interpretations which have been given to this mysterious term is not without interest as a psychological study. Men have clearly been influenced, to a large extent, by their subjective tendencies. They have measured the sufferings of St. Paul by their own experience, and thinking that he must have felt as they felt, have seen in his 'thorn in the flesh’ that which they felt to be their own sharpest trial. Some of these conjectures may be dismissed very briefly.” (Ellicott's Commentary)
"A thorn in the flesh - The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, 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 τῃ σαρκι, 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 auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. [ON THE OTHER HAND] 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." (Clarke Commentary)
"'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..., and laboured to take off the affections of the Corinthians from him, an angel of Satan buffeting him.' — Whitby... 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 rejection, even from brothers and sisters in the household of faith]. 3d, God will hurt… [the pride] to save the souls, even of his dearest children. 4th, Satan, that intendeth hurt, is oft God’s instrument to do us good. 5th, … [These] are oft the messengers of Satan, and yet of God.” (Benson Commentary)
8 Concerning this thing I pleaded with the Lord three times that it might depart from me. 9 And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.
"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… [BUT RATHER] Paul received a gracious answer of compromise, that though the thorn was not removed [he continued to be hated and reviled by many in the church], 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." (Sutcliffe Commentary)
2 Corinthians 12:11 I have become a fool in boasting; you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing.
"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.
For in nothing was I behind the very chiefest apostles - See 2 Cor 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…." (Clarke Commentary) BUT THE FORMER- that we are nothing – must never be said of a Christian. Most definitely, the apostle said it not of himself. Though he deems himself the least of the apostles, he knows that he is an apostle. Likewise, the person who was nothing- whose good works could come to naught, becomes the apple of God's eye in Christ. They are everything to Him and derive everything from their relationship with Him. Yea, they can do all things, like the apostle, through Christ who strengthens them.
12 Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds. 13 For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!
"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?” (Clarke Commentary)
“With all perseverance — 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.” (Benson Commentary)
"The work spoke for the workman: what more could mortals ask?” (Sutcliffe Commentary) Likewise, the works of all true Christians will speak for them. It comes down to whether their hearts are on worldly things... or things above where Christ dwells.
"What is it wherein ye were inferior to other churches?—His mind travels back to the insinuation that he cared less for them than he did for the churches of Macedonia, because he had maintained his independence and had received no gifts from them. If they complained of this, they should, at least, remember that this was the only point of inferiority. They had experienced fully all the advantages that flowed from his special power as an Apostle. For that wrong, so far as it was a wrong, he asks their forgiveness.” (Ellicott's Commentary for English Readers)
2 Corinthians 12:14 Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved.
"Not that he had been twice at Corinth, and was now about to come a third time; for as yet he had been but once there, when he first preached to them, was the means of their conversion, and settled them in a church state; he had promised them to come a second time, but as yet was prevented… [but now he will come and]… he assures them he had not altered his mind, nor should he change his conduct, but steer the same course he had…” (Gill’s Exposition), as follows: "And I will not be burdensome to you —... 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; 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.” (Benson Commentary)
16 But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning! 17 Did I take advantage of you by any of those whom I sent to you? 18 I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?
"I did not burden you—The ‘I' in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: 'But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile'; namely, made a gain of you by means of others (1Th 2:3).” (Jamieson-Fausset-Brown Bible Commentary) "This is evidently a charge of his enemies… 'We admit that you did not burden us. You did not exact a support from us. But all this was mere trick. You accomplished the same thing in another way. You professed when with us not to seek our property but our souls. But in various ways you contrived to get our money, and to secure your object. You made others the agents for doing this, and sent them among us under various pretexts to gain money from us.' It will be remembered that Paul had sent; Titus among them to take up the collection for the poor saints in Judea 2 Corinthians 8:6, and it is not at all improbable that some there had charged Paul with making use of this pretense only to obtain money for his own private use. To guard against this charge, was one of the reasons why Paul was so anxious to have some persons appointed by the church to take charge of the contribution...” (Barnes' Notes on the Bible)
19 Again, do you think that we excuse ourselves to you? We speak before God in Christ. But we do all things, beloved, for your edification.
"Think ye that we excuse ourselves unto you? Some of you may think, that I speak all this in my own defense, and seek only my own credit and reputation amongst you. I do not so.
We speak before God in Christ; I speak as a Christian, as one who knows that God knoweth, seeth, and observeth what I say; searching my heart, and trying my reins.
But we do all things, dearly beloved, for your edifying; all that I say I speak for your good, that you may be built up in faith, and love, and all other graces: a great hinderance to which, is prejudice against me, and such as are the ministers of the gospel to you; which I therefore desire (what in me lieth) to prevent and obviate: The apostle, not only here, but in several other parts of these and other his Epistles, declares what ought to be the great end of him, and all other ministers, viz. the edification of people; the conversion of the unconverted, and the perfecting of those in whom the foundation is laid, building them up in all good spiritual habits; both of these come under the notion of edification…” (Matthew Poole) to prevent sin.
20 For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults; 21 lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced.