Text -- 2 Corinthians 12:9-21 (NET)

12:9 But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. 12:10 Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.

The Signs of an Apostle

12:11 I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super-apostles,” even though I am nothing. 12:12 Indeed, the signs of an apostle were performed among you with great perseverance by signs and wonders and powerful deeds. 12:13 For how were you treated worse than the other churches, except that I myself was not a burden to you? Forgive me this injustice! 12:14 Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have to save up for their parents, but parents for their children. 12:15 Now I will most gladly spend and be spent for your lives! If I love you more, am I to be loved less? 12:16 But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! 12:17 I have not taken advantage of you through anyone I have sent to you, have I? 12:18 I urged Titus to visit you and I sent our brother along with him. Titus did not take advantage of you, did he? Did we not conduct ourselves in the same spirit? Did we not behave in the same way? 12:19 Have you been thinking all this time that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up. 12:20 For I am afraid that somehow when I come I will not find you what I wish, and you will find me not what you wish. I am afraid that somehow there may be quarreling, jealousy, intense anger, selfish ambition, slander, gossip, arrogance, and disorder. 12:21 I am afraid that when I come again, my God may humiliate me before you, and I will grieve for many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 12:9

He hath said ( eirēken ).

Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ.

Robertson: 2Co 12:9

Is sufficient ( arkei ).

Old word of rich meaning, perhaps kin to Latin arceo , to ward off against danger. Christ’ s grace suffices and abides.

Robertson: 2Co 12:9

Is perfected ( teleitai ).

Present passive indicative of teleō , to finish. It is linear in idea. Power is continually increased as the weakness grows. See note on Phi 4:13 for this same noble conception. The human weakness opens the way for more of Christ’ s power and grace.

Robertson: 2Co 12:9

Most gladly rather ( hēdista mallon ).

Two adverbs, one superlative (hēdista ), one comparative (mallon ). "Rather"than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses."Slowly Paul had learned this supreme lesson, but it will never leave him (Rom 5:2; 2Ti 4:6-8).

Robertson: 2Co 12:9

May rest upon me ( episkēnōsēi ep' eme ).

Late and rare verb in first aorist active subjunctive with hina (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. Luk 9:34), the power (dunamis ) of the Lord Jesus.

Robertson: 2Co 12:10

Wherefore I take pleasure ( dio eudokō ).

For this noble word see note on Mat 3:17 and note on 2Co 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phi 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is "for Christ’ s sake"(huper Christou ).

Robertson: 2Co 12:10

For when ( hotan gar ).

"For whenever,"indefinite time.

Robertson: 2Co 12:10

Then I am strong ( tote dunatos eimi ).

At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

Robertson: 2Co 12:11

I am become foolish ( gegona aphrōn ).

Perfect active indicative of ginomai . In spite of what he said in 2Co 12:6 that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of 2Co 11:1, 2Co 11:16. He has been swept on by the memory of the ecstasy.

Robertson: 2Co 12:11

For I ought to have been commended by you ( egō gar ōpheilon huph' humōn sunistasthai ).

Explanation of "ye compelled me."Imperfect active ōpheilon of opheilō , to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But sunistasthai is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you"instead of having to glorify myself. He repeats his boast already made (2Co 11:5.), that he is no whit behind "the super-extra apostles"(the Judaizers), "though I am nothing"(ei kai ouden eimi ). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. 1Co 15:9; 1Ti 1:15.).

Robertson: 2Co 12:12

Of an apostle ( tou apostolou ).

"Of the apostle"(definite article). Note the three words here for miracles wrought by Paul (sēmeia , signs, terata , wonders, dunameis , powers or miracles) as in Heb 2:4.||

Robertson: 2Co 12:13

Wherein ye were made inferior ( ho hēssōthēte ).

First aorist passive indicative of hēssoomai , the text of Aleph B D instead of the usual hēttēthēte from the common hēttaomai to be inferior or less from the comparative hēttōn . See hēssōn in 2Co 12:15. Ho is the neuter accusative with the passive verb (Robertson, Grammar , p. 479).

Robertson: 2Co 12:13

Forgive me this wrong ( charisasthe moi tēn adikian tautēn ).

Consummate irony to the stingy element in this church (cf. 2Co 11:9).

Robertson: 2Co 12:14

Third time I am ready to come ( triton touto hetoimōs echō ).

Had he been already twice or only once? He had changed his plans once when he did not go (2Co 1:15.). He will not change his plans now. This looks as if he had only been once (that in Acts 18). Note the third use of katanarkaō (2Co 11:9; 2Co 12:13, 2Co 12:14). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you."

Robertson: 2Co 12:14

Not yours, but you ( ou ta humōn , alla humas ).

The motto of every real preacher.

Robertson: 2Co 12:14

To lay up ( thēsaurizein ).

For this use of the verb see note on 1Co 16:2 (Mat 6:19-21; Jam 5:3).

Robertson: 2Co 12:15

I will most gladly spend and be spent ( hēdista dapanēsō kai ekdapanēthēsomai ).

Both future active of old verb dapanaō (Mar 5:26) to spend money, time, energy, strength and the future passive of ekdapanaō , late compound to spend utterly, to spend out, (ek̇ ), to spend wholly. Only here in N.T.

Robertson: 2Co 12:16

I did not myself burden you ( egō ou katebarēsa humas ).

First aorist active of late verb katabareō , to press a burden down on one. Only here in N.T.

Robertson: 2Co 12:16

Crafty ( panourgos ).

Old word from pan , all, and ergo , to do anything (good or bad). Good sense is skilful, bad sense cunning. Only here in N.T. and Paul is quoting the word from his enemies.

Robertson: 2Co 12:16

With guile ( dolōi ).

Instrumental case of dolos , bait to catch fish with. The enemies of Paul said that he was raising this big collection for himself. Moffatt has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical.

Robertson: 2Co 12:17

Did I take advantage ( epleonektēsa ).

Paul goes right to the point without hedging. For this verb from pleon and echō , to have more, see note on 2Co 2:11, note on 2Co 7:2.

Robertson: 2Co 12:17

By any one of them ( tinȧ̇di' autou ).

An anacoluthon for tina is left in the accusative without a verb and di' autou takes up the idea, "as to any one by him."

Robertson: 2Co 12:17

Whom ( hōn ).

The genitive relative is attracted from the accusative hous into the case of the unexpressed antecedent touton ). Mē expects the negative answer as does mēti in 2Co 12:18.

Robertson: 2Co 12:18

The brother ( ton adelphon ).

Probably the brother of Titus (cf. 2Co 8:18).

Robertson: 2Co 12:18

Did Titus take advantage of you? ( mēti epleonektēsen humas Titoṡ ).

That puts the issue squarely.

Robertson: 2Co 12:18

By the same Spirit ( tōi autōi pneumati ).

That translation refers to the Holy Spirit and makes the case instrumental. The locative case, "in the same spirit,"makes it mean that Paul’ s attitude is the same as that of Titus and most likely is correct, for "in the same steps"(tois autois ichnesin ) is in locative case.

Robertson: 2Co 12:19

Ye think all this time ( palai dokeite ).

Progressive present indicative, "for a long time ye have been thinking."

Robertson: 2Co 12:19

We are excusing ourselves ( apologoumetha ).

He is not just apologizing, but is in deadly earnest, as they will find out when he comes.

Robertson: 2Co 12:20

Lest by any means, when I come, I should find you not such as I would ( mē pōs elthōn ouch hoious thelō heurō humas ).

An idiomatic construction after the verb of fearing (phoboumai ) with mē pōs as the conjunction and with ouch as the negative of the verb heurō (second aorist active subjunctive of heuriskō ), mē the conjunction, ouch the negative. See Robertson, Grammar , p. 995.

Robertson: 2Co 12:20

And I be found ( kagō heurethō ).

Same construction with first aorist passive subjunctive.

Robertson: 2Co 12:20

Such as ye would not ( hoion ou thelete ).

Neat change in voice just before and position of the negative here.

Robertson: 2Co 12:20

Lest by any means ( mē pōs ).

Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence.

Robertson: 2Co 12:20

Backbitings ( katalaliai ).

Late and rare word. In N.T. only here and 1Pe 2:1. If it only existed nowhere else!

Robertson: 2Co 12:20

Whisperings ( psithurismoi ).

Late word from psithurizō , to whisper into one’ s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecc 10:11). Only here in N.T.

Robertson: 2Co 12:20

Swellings ( phusiōseis ).

From phusioō , to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See note on 1Co 4:6 for verb.

Robertson: 2Co 12:20

Tumults ( akatastasiai ).

See note on 2Co 6:5.

Robertson: 2Co 12:21

When I come again ( palin elthontos mou ).

Genitive absolute. Paul assumes it as true.

Robertson: 2Co 12:21

Lest my God humble me ( mē tapeinōsēi me ho theos mou ).

Negative final clause (mē and first aorist active subjunctive), going back to phoboumai in 2Co 12:20. He means a public humiliation as his fear. The conduct of the church had been a real humiliation whether he refers to a previous visit or not.

Robertson: 2Co 12:21

That have sinned heretofore ( tōn proēmartēkotōn ).

Genitive plural of the articular perfect active participle of proamartanō to emphasize continuance of their sinful state as opposed to mē metanoēsantōn (did not repent) in the aorist tense.

Vincent: 2Co 12:9

He said ( εἴρηκεν )

Rev., correctly, He hath said . The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ's grace; so that because the Lord hath said " my grace," etc., Paul can now say, under the continued affliction, wherefore I take pleasure , etc., for Christ's sake ; for when I am weak , then am I strong . A more beautiful use of the perfect it would be difficult to find in the New Testament.

Vincent: 2Co 12:9

My strength

The best texts omit my , thus turning the answer into a general proposition: strength is perfected in weakness ; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ , which almost immediately follow. Compare 1Co 2:3, 1Co 2:4; 2Co 4:7; Heb 11:34. Rev., rightly, retains my italicized.

Vincent: 2Co 12:9

May rest upon ( ἐπισκηνώσῃ )

Only here in the New Testament. The simple verb σκηνόω to dwell in a tent is used by John, especially in Revelation. See on Joh 1:14. The compound verb here means to fix a tent or a habitation upon ; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary stay on earth.

Vincent: 2Co 12:9

For Christ's sake

This may be taken with all the preceding details, weaknesses , etc., endured for Christ's sake, or with I take pleasure , assigning the specific motive of his rejoicing: I take pleasure for Christ's sake .

Vincent: 2Co 12:11

I am become a fool in glorying

Ironical. By the record I have presented I stand convicted of being foolish.

Vincent: 2Co 12:11

I ought to have been commended of you

You ought to have saved me the necessity of recounting my sufferings, and thus commending myself as not inferior to those preeminent apostles (2Co 11:5).

Vincent: 2Co 12:12

Signs ( σημεῖα )

See on Mat 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare 1Co 2:4; Rom 15:19.

Vincent: 2Co 12:12

Were wrought ( κατειργάσθη )

The testimony was decisive. They were fully wrought out .

Vincent: 2Co 12:13

Except that I was not a burden

Alluding to the possible objection that his refusal to receive pay was a sign either of his want of power to exact it, or of his want of affection for them (2Co 11:7).

Vincent: 2Co 12:13

Forgive, etc.

Ironical.

Vincent: 2Co 12:15

Be spent ( ἐκδαπανηθήσομαι )

Only here in the New Testament. To spend utterly . Later Greek writers use the simple verb δαπανάω to expend , of the consumption of life.

Vincent: 2Co 12:16

With guile

Alluding to a charge that he availed himself of the collection for the poor to secure money for himself. He uses his adversaries' words.

Vincent: 2Co 12:20

Strifes ( ἐριθεῖαι )

Rev., better, factions . See on Jam 3:14.

Vincent: 2Co 12:20

Wraths ( θυμοί )

For the plural, compare deaths , 2Co 11:33; drunkennesses , Gal 5:21; bloods , Joh 1:13 (see note); the willings of the flesh, Eph 2:3; mercies , Phi 2:1. Excitements or outbursts of wrath.

Vincent: 2Co 12:20

Whisperings ( ψιθυρισμοί )

Psithurismoi , the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecc 10:11, it is used of the murmuring of a snake-charmer. Ψιθυριστής whisperer , occurs Rom 1:29.

Vincent: 2Co 12:20

Swellings ( φυσιώσεις )

Only here in the New Testament. Conceited inflation. For the kindred verb φυσιάω to puff up , see on 1Co 4:6.

Vincent: 2Co 12:20

Tumults ( ἀκαταστασίαι )

See on 2Co 6:5.

Vincent: 2Co 12:21

Among you ( πρὸς ὑμᾶς )

Better, as Rev., before . In my relation to you.

Vincent: 2Co 12:21

Shall bewail ( πενθήσω )

Lament with a true pastor's sorrow over the sin.

Vincent: 2Co 12:21

Many ( πολλοὺς )

With special reference to the unchaste.

Vincent: 2Co 12:21

Sinned - already ( προημαρτηκότων )

Rev., heretofore . Only here and 2Co 13:2. The perfect tense denotes the continuance of the sin. Heretofore probably refers to the time before his second visit.

Vincent: 2Co 12:21

Have not repented ( μὴ μετανοησάντων )

The only occurrence of the verb in Paul's writings. Μετάνοια repentance , occurs only three times: Rom 2:4; 2Co 7:9, 2Co 7:10.

Vincent: 2Co 12:21

Of the uncleanness ( ἐπὶ τῇ ἀκαθαρσίᾳ )

Connect with bewail , not with repent . There are no examples in the New Testament of the phrase μετανοεῖν ἐπί to repent over , though such occur in the Septuagint.

Vincent: 2Co 12:21

Lasciviousness ( ἀσελγείᾳ )

See on Mar 7:22.

Wesley: 2Co 12:9

ln answer to my third request.

Wesley: 2Co 12:9

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.

Wesley: 2Co 12:10

Whether proceeding from Satan or men.

Wesley: 2Co 12:10

Deeply conscious of my weakness, then does the strength of Christ rest upon me.

Wesley: 2Co 12:11

Of myself.

Wesley: 2Co 12:14

Having been disappointed twice.

Wesley: 2Co 12:14

Your goods.

Wesley: 2Co 12:14

Your souls.

Wesley: 2Co 12:15

All I have.

Wesley: 2Co 12:15

Myself.

Wesley: 2Co 12:16

I did secretly by my messengers what I would not do openly, or in person.

Wesley: 2Co 12:17

I answer this lying accusation by appealing to plain fact.

Wesley: 2Co 12:17

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.

Wesley: 2Co 12:18

To go to you.

Wesley: 2Co 12:19

That I speak this for my own sake? No. I speak all this for your sakes.

Wesley: 2Co 12:21

My last coming to Corinth.

Wesley: 2Co 12:21

Of married persons.

Wesley: 2Co 12:21

Against nature.

JFB: 2Co 12:9

Literally, "He hath said," implying that His answer is enough [ALFORD].

JFB: 2Co 12:9

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].

JFB: 2Co 12:9

Greek, "power."

JFB: 2Co 12:9

Has its most perfect manifestation.

JFB: 2Co 12:9

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 2Co 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, 2Co 4:7; 1Co 2:3-4; compare 1Pe 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).

JFB: 2Co 12:10

Too strongly. Rather as the Greek, "I am well contented in."

JFB: 2Co 12:10

The genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.

JFB: 2Co 12:10

"insults."

JFB: 2Co 12:10

In all the cases just specified.

JFB: 2Co 12:10

Then especially.

JFB: 2Co 12:10

"powerful" in "the power of Christ" (2Co 12:9; 2Co 13:4; Heb 11:34).

JFB: 2Co 12:11

Omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [BENGEL].

JFB: 2Co 12:11

Emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself.

JFB: 2Co 12:11

Rather as Greek, "was I behind" when I was with you?

JFB: 2Co 12:11

Rather, as in 2Co 11:5, "those overmuch apostles."

JFB: 2Co 12:11

In myself (1Co 15:9-10).

JFB: 2Co 12:12

There is understood some such clause as this, "And yet I have not been commended by you."

JFB: 2Co 12:12

The oldest manuscripts omit "in." "Patience" is not one of the "signs," but the element IN which they were wrought: endurance of opposition which did not cause me to leave off working [ALFORD]. Translate, "IN . . . patience, BY signs," &c. His mode of expression is modest, putting himself, the worker, in the background, "were wrought," not "I wrought." As the signs have not been transmitted to us, neither has the apostleship. The apostles have no literal successors (compare Act 1:21-22).

JFB: 2Co 12:12

Palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.

JFB: 2Co 12:13

That is, were treated with less consideration by me than were other churches.

JFB: 2Co 12:13

I made a gain of you neither myself, nor by those others whom I sent, Titus and others (2Co 12:17-18).

JFB: 2Co 12:13

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 2Co 11:9, 2Co 11:11).

JFB: 2Co 12:14

See Introduction to the first Epistle. His second visit was probably a short one (1Co 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare 2Co 12:21; 2Co 2:1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare 2Co 1:15-16; 2Co 13:1-2). 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].

JFB: 2Co 12:14

(Phi 4:17).

JFB: 2Co 12:14

Paul was their spiritual father (1Co 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (2Co 12:15).

JFB: 2Co 12:15

All I have.

JFB: 2Co 12:15

All that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself.

JFB: 2Co 12:15

Greek, "for your souls"; not for your mere bodies.

JFB: 2Co 12:15

Love rather descends than ascends [BENGEL]. Love him as a true friend who seeks your good more than your good will.

JFB: 2Co 12:16

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).

JFB: 2Co 12:17

Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.

JFB: 2Co 12:18

Namely, to go unto you. Not the mission mentioned 2Co 8:6, 2Co 8:17, 2Co 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (2Co 7:6-16).

JFB: 2Co 12:18

Rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in 2Co 8:18, 2Co 8:22.

JFB: 2Co 12:18

Inwardly.

JFB: 2Co 12:18

Outwardly.

JFB: 2Co 12:19

The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ" (2Co 2:17). English Version Greek text was a correction from 2Co 3:1; 2Co 5:12.

JFB: 2Co 12:20

Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.

JFB: 2Co 12:20

Greek, "strifes," "contentions."

JFB: 2Co 12:20

The oldest manuscripts read "envying," singular.

JFB: 2Co 12:20

"factions," "intrigues," "factious schemes" [WAHL]. Ambitious self-seeking; from a Greek root, "to work for hire."

JFB: 2Co 12:20

Open "slanderings," and "whispering backbitings" (Gal 5:20).

JFB: 2Co 12:20

Arrogant elation; puffing up of yourselves. Jud 1:16, "great swelling words" (2Pe 2:18).

JFB: 2Co 12:21

His God, however trying the humiliation that was in store for him.

JFB: 2Co 12:21

The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own.

JFB: 2Co 12:21

Before my last coming [BENGEL], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke.

JFB: 2Co 12:21

Shall not have repented [ALFORD].

JFB: 2Co 12:21

For example, of married persons (1Th 4:7).

JFB: 2Co 12:21

Among the unmarried.

Clarke: 2Co 12:9

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

Clarke: 2Co 12:9

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 labors, 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, (2Co 12:21 (note))

Clarke: 2Co 12:9

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

Clarke: 2Co 12:9

That the power of Christ may rest upon me - Επισκηνωσῃ επ ’ εμε· That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, Joh 1:14 : And the word was made flesh, και εσκηνωσεν εν ἡμιν 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, Isa 4:5 : On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; 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 on 2Co 11:30 (note)

Clarke: 2Co 12:10

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.

Clarke: 2Co 12:11

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

Clarke: 2Co 12:11

I ought to have been commended of you - You should have vindicated both myself and my ministry against the detractors that are among you

Clarke: 2Co 12:11

The very chiefest apostles - See 2Co 11:1

Clarke: 2Co 12:11

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, etc., 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.

Clarke: 2Co 12:12

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?

Clarke: 2Co 12:13

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.

Clarke: 2Co 12:14

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 1Co 16:5, and 2Co 1:15, 2Co 1:16. He now formed it a third time, having more probability of seeing them now than he had before. See 2Co 13:2

Clarke: 2Co 12:14

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 2Co 11:20

Clarke: 2Co 12:14

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 1Co 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.

Clarke: 2Co 12:15

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

Clarke: 2Co 12:15

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.

Clarke: 2Co 12:16

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, etc., 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.

Clarke: 2Co 12:17

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.

Clarke: 2Co 12:18

I desired Titus - I never sent any to you but Titus and another brother; 2Co 8:6, 2Co 8:18. 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.

Clarke: 2Co 12:19

Think ye that we excuse ourselves - Απολογουμεθα ; 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

Clarke: 2Co 12:19

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

Clarke: 2Co 12:19

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.

Clarke: 2Co 12:20

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, 2Co 7:6, 2Co 7:16, etc.; as well as many things both in the eighth and ninth chapters

Clarke: 2Co 12:20

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, etc., 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.

Clarke: 2Co 12:21

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 ταπεινωσῃ has certainly that meaning

Clarke: 2Co 12:21

Have sinned already - Προημαρτηκοτων· Who have sinned before; who were some of the first offenders, and have not yet repented

Clarke: 2Co 12:21

Of the uncleanness, etc. - 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 Act 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: 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 laborer is worthy of his hire. He who labors 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.

Calvin: 2Co 12:9

9.He said to me It is not certain, whether he had this answer by a special revelation, and it is not of great importance. ⁹¹⁰ For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. ⁹¹¹ The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way.

For my strength Our weakness may seem, as if it were an obstacle in the way of God’s perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God’s strength is duly perfected. To understand this more distinctly, we must distinguish between God’s strength and ours; for the word my is emphatic. “ My strength,” says the Lord, (meaning that which helps man’s need — which raises them up when they have fallen down, and refreshes them when they are faint,) “is perfected in the weakness of men; ” that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness.

Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me ⁹¹² Hence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. For then do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own 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. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming. ⁹¹⁵

Calvin: 2Co 12:10

10.I take pleasure in infirmities There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul’s outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation.

For when I am weak, that is — “The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “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.” (Eph 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. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility.

Calvin: 2Co 12:11

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, (2Co 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

Calvin: 2Co 12:12

12.The signs of an Apostle By the signs of an Apostle he means — the seals, that tend to confirm the evidence of his Apostleship, or, at least, for the proofs and evidences of it. “God has confirmed my Apostleship among you to such a degree, that it stands in no need of proof being adduced.” The first sign he makes mention of is patience — either because he had remained invincible, ⁹²⁵ by nobly withstanding all the assaults of Satan and his enemies, and on no occasion giving way; or because, regardless of his own distinction, he suffered all injuries patiently, endured in silence countless grievances, ⁹²⁶ and, by patience, overcame indignities. ⁹²⁷ For a virtue so heroic is, as it were, a heavenly seal, by which the Lord marks out his Apostles.

He assigns the second place to miracles, for while he makes mention of signs and wonders and mighty deeds, he makes use of three terms, as he does elsewhere, (2Th 2:9,) for expressing one and the same thing. Now he calls them signs, because they are not empty shows, but are appointed for the instruction of mankind — wonders, because they ought, by their novelty, to arouse men, and strike them with astonishment — and powers or mighty deeds, because they are more signal tokens of Divine power, ⁹²⁸ than what we behold in the ordinary course of nature. Farther, we know that this was the main design of miracles, when the gospel began to be preached — that its doctrine might have greater authority given to it. Hence, the more that any one was endowed with the power of working miracles, so much the more was his ministry confirmed, as has been stated in the fifteenth chapter of the Epistle to the Romans. ⁹²⁹

Calvin: 2Co 12:13

13.What is there in which Here is an aggravation of their ingratitude — that he had been distinguished, that they might receive benefit — that they had derived advantage from the attestation furnished of his Apostleship, and had, notwithstanding, given their concurrence to the slanders ⁹³⁰ of the false Apostles. He subjoins one exception — that he had not been burdensome to them; and this, by way of irony, for in reality this was over and above so many acts of kindness, which he had conferred upon them — that he had served them gratuitously. To busy themselves after this, as they did, in pouring contempt upon him, what was this but to insult his modesty? Nay, what cruelty there was in it! Hence, it is not without good reason, that he sharply reproves pride so frantic. Forgive me this wrong, says he. For they were doubly ungrateful, inasmuch as they not only contemned the man, by whose acts of kindness they had been brought under obligation, but even turned his kind disposition into an occasion of reproach. Chrysostom is of opinion, that there is no irony implied, and that, instead of this, there is an expression of apology; but, if any one examines the entire context more narrowly, he will easily perceive, that this gloss is quite foreign to Paul’s intention.

Calvin: 2Co 12:14

14.Behold, this third time He commends his own deed, for which he had received a very poor requital from the Corinthians. For he says, that he refrained from taking their worldly substance for two reasons first, because he sought them, not their wealth; and secondly, because he was desirous to act the part of a father towards them. From this it appears, what commendation was due to his modesty, which occasioned him contempt among the Corinthians.

I seek not yours It is the part of a genuine and upright pastor, not to seek to derive gain from his sheep, but to endeavor to promote their welfare; though, at the same time, it is to be observed, that men are not to be sought with the view of having ⁹³¹ every one his own particular followers. It is a bad thing, to be devoted to gain, or to undertake the office of a pastor with the view of making a trade of it; but for a person to draw away disciples after him, (Act 20:30,) for purposes of ambition, is greatly worse. Paul, however, means, that he is not greedy of hire, but is concerned only for the welfare of souls. There is, however, still more of elegance in what he says, for it is as though he had said: “I am in quest of a larger hire than you think of. I am not contented with your wealth, but I seek to have you wholly, that I may present a sacrifice to the Lord of the fruits of my ministry.” But, what if one is supported by his labors? Will he in that case seek the worldly substance of the people. ⁹³² Unquestionably, if he is a faithful Pastor, he will always seek the welfare of the sheep — nothing else. His pay will, it is true, be an additional thing; but he ought to have no other aim, than what we have mentioned. Woe to those, that have an eye to any thing else!

Parents for their children Was he then no father to the Philippians, who supported him even when absent from them? (Phi 4:15.) Was there no one of the other Apostles that was a father, inasmuch as the Churches ministered to their support? He did not by any means intend this; for it is no new thing for even parents to be supported by their children in their old age. Hence, those are not necessarily unworthy of the honor due to fathers, who live at the expense of the Church; but Paul simply wished to show from the common law of nature, that what he had done proceeded from fatherly affection. This argument, therefore, ought not to be turned in a contrary direction. For he did this as a father; but, though he had acted otherwise, he would, notwithstanding, have been a father still.

Calvin: 2Co 12:15

15.And I will most gladly spend This, certainly, was an evidence of a more than fatherly affection — that he was prepared to lay out in their behalf not merely his endeavors, and everything in his power to do, but even life itself. Nay more, while he is regarded by them with coldness, he continues, nevertheless, to cherish this affection. What heart, though even as hard as iron, would such ardor of love not soften or break, especially in connection with such constancy? Paul, however, does not here speak of himself, merely that we may admire him, but that we may, also, imitate him. Let all Pastors, therefore, learn from this, what they owe to their Churches.

Calvin: 2Co 12:16

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.

Calvin: 2Co 12:19

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, (2Co 6:8,) nay, even to be reduced to nothing; but it was of advantage to the Corinthians, that he should retain the reputation that he deserved, that his ministry might not be brought into contempt.

Calvin: 2Co 12:20

20.For I fear He declares, in what way it tends to their edification, that his integrity should be vindicated, for, on the ground that he had come into contempt, many grew wanton, as it were, with loosened reins. Now respect for him would have been a means of leading them to repentance, for they would have listened to his admonitions.

I fear, says he. This fear proceeded from love, for, unless he had been concerned as to their welfare, he would very readily have overlooked all this, from which he sought to obtain no personal advantage. For otherwise we are afraid to give occasion of offense, when we foresee that it will be hurtful to ourselves.

And I shall be found by you Here is a second ground of fear — lest he should be constrained to act with greater severity. Now it is a token not merely of love, but even of indulgence, to shun severity, and have recourse to milder measures. “As to my striving at present to maintain my authority, and endeavoring to bring you back to obedience, I do this, lest I should find occasion to punish your obstinacy more severely, if I come, and find among you nothing of amendment.” He teaches, accordingly, by his example, that mild remedies must always be resorted to by Pastors, for the correction of faults, before they have recourse to extreme severity; and, at the same time, that we must, by admonitions and reproofs, prevent the necessity of having recourse to the utmost rigor.

Lest, by any means, there be contentions He enumerates the vices, which chiefly prevailed among the Corinthians; almost all of which proceeded from the same source. For had not every one been devoted to self, they would never have contended with each other — they would never have envied one another — there would have been no slandering among them. ⁹³⁸ Thus the sum and substance of the first catalogue ⁹³⁹ is want of love, because (φιλαυτία) self-love, ⁹⁴⁰ and ambition prevailed.

Calvin: 2Co 12:21

21.Lest, when I come, my God should humble me His abasement was reckoned to him as a fault. The blame of it he throws back upon the Corinthians, who, when they should have honored his Apostleship, loaded it, on the contrary, with disgrace; for their proficiency ⁹⁴¹ would have been the glory and honor of Paul’s Apostleship. When, therefore, they were, instead of this, overrun with many vices, they heaped disgrace upon him to the utmost of their power. He does not, indeed, charge them all with this crime, but only a few, who had impudently despised all his admonitions. The meaning, then, is this: “They think contemptuously of me, because I appear contemptible. Let them, then, give me no occasion of abasement: nay more, let them, on the contrary, laying aside their forwardness, begin to feel shame; and let them, confounded at their iniquities, prostrate themselves on the ground, instead of looking down upon others with disdain.”

In the mean time, he lets us know the disposition of a true and genuine Pastor, when he says that he will look upon the sins of others with grief. And, undoubtedly, the right way of acting is this — that every Christian shall have his Church inclosed within his heart, and be affected with its maladies, as if they were his own, — sympathize with its sorrows, and bewail its sins. We see, how Jeremiah entreats, that there may be given him a fountain of tears, (Jer 9:1,) that he may bewail the calamity of his people. We see, how pious kings and prophets, to whom the government of the people was committed, were touched with similar feelings. It is, indeed, a thing that is common to all the pious, to be grieved in every case in which God is offended, and to bewail the ruin of brethren, and present themselves before God in their room as in a manner guilty, but it is more particularly requisite on the part of Pastors. ⁹⁴² Farther, Paul here brings forward a second catalogue of vices, which, however, belong to one general head — unchastity.

Defender: 2Co 12:9

We need to learn to thank God, rather than complain to God and others, about our "infirmities, reproaches, necessities, persecutions, distresses for Christ's sake" (2Co 12:10). God's strength is not measured in ordinary human terms (riches, physical prowess, beauty, intellect), but rather "is made perfect in weakness.""

TSK: 2Co 12:9

My grace : 2Co 12:10, 2Co 3:5, 2Co 3:6; Exo 3:11, Exo 3:12, Exo 4:10-15; Deu 33:25-27; Jos 1:9; Isa 43:2; Jer 1:6-9; Mat 10:19, Mat 10:20; Luk 21:15; 1Co 10:13, 1Co 15:10; Col 1:28, Col 1:29; 1Ti 1:14; Heb 4:16

for : Psa 8:2; Isa 35:3, Isa 35:4, Isa 40:29-31, Isa 41:13-16; Dan 10:16-19; Eph 3:16; Phi 4:13; Col 1:11; Heb 11:34

Most : 2Co 12:10,2Co 12:15; Mat 5:11, Mat 5:12

glory : 2Co 12:5, 2Co 11:30

the power : 2Ki 2:15; Isa 4:5, Isa 4:6, Isa 11:2; Zep 3:17; Mat 28:18, Mat 28:20; 1Pe 4:13, 1Pe 4:14

TSK: 2Co 12:10

I take : 2Co 1:4, 2Co 4:8-10,2Co 4:17, 2Co 7:4; Act 5:41; Rom 5:3, Rom 8:35-39; Phi 1:29, Phi 2:17, Phi 2:18; Col 1:24; Jam 1:2; 1Pe 1:6, 1Pe 1:7, 1Pe 4:13, 1Pe 4:14

in infirmities : 2Co 11:23-30

for Christ’ s : 2Co 4:5, 2Co 4:11, 2Co 10:18; Luk 6:22; Joh 15:21; 1Co 4:10; Rev 2:3

for when : 2Co 12:9, 2Co 13:4, 2Co 13:9; Eph 6:10

TSK: 2Co 12:11

become : 2Co 1:6, 2Co 11:1, 2Co 11:16, 2Co 11:17

for in : 2Co 12:12, 2Co 11:5; 1Co 3:4-7, 1Co 3:22; Gal 2:6-14

though : Luk 17:10; 1Co 3:7, 1Co 15:8-10; Eph 3:8

TSK: 2Co 12:12

2Co 4:2, 2Co 6:4-10, 2Co 11:4, 2Co 11:6; Rom 15:18, Rom 15:19; 1Co 1:5-7, 1Co 9:2, 1Co 14:18

TSK: 2Co 12:13

I myself : 2Co 12:14, 2Co 11:8, 2Co 11:9; 1Co 9:6, 1Co 9:12, 1Co 9:15-18

forgive : 2Co 11:7

TSK: 2Co 12:14

the third : That is, the third time I have purposed to visit you. See the parallel passages. 2Co 1:15, 2Co 13:1; 1Co 4:19, 1Co 11:34, 1Co 16:5

for I : Pro 11:30; Act 20:33; 1Co 10:33; Phi 4:1, Phi 4:17; 1Th 2:5, 1Th 2:6, 1Th 2:8, 1Th 2:19, 1Th 2:20; 1Pe 5:2-4

for the : Gen 24:35, Gen 24:36, Gen 31:14, Gen 31:15; Pro 13:22, Pro 19:14; 1Co 4:14, 1Co 4:15; 1Th 2:11

TSK: 2Co 12:15

will : 2Co 12:9, 2Co 1:6, 2Co 1:14, 2Co 2:3, 2Co 7:3; Joh 10:10,Joh 10:11; Gal 4:10; Phi 2:17; Col 1:24; 1Th 2:8; 2Ti 2:10

you : Gr. your souls, 2Co 12:14; Heb 13:17

though : 2Co 6:12, 2Co 6:13; 2Sa 13:39, 2Sa 17:1-4, 2Sa 18:33; 1Co 4:8-18

TSK: 2Co 12:16

I did not : 2Co 12:13, 2Co 11:9, 2Co 11:10

being : That is, as my enemies represent, 2Co 1:12, 2Co 4:2, 2Co 7:2, 2Co 10:2, 2Co 10:3; 1Th 2:3, 1Th 2:5; 1Pe 2:3

TSK: 2Co 12:17

2Co 12:18; 2Ki 5:16, 2Ki 5:20-27; 1Co 4:17, 1Co 16:10

TSK: 2Co 12:18

Titus : 2Co 2:12, 2Co 2:13, 2Co 7:2, 2Co 7:6

with : 2Co 8:6, 2Co 8:18

walked we not in the same spirit : 2Co 8:6, 2Co 8:16-23; Phi 2:19-22

in the same steps : Num 16:15; 1Sa 12:3, 1Sa 12:4; Neh 5:14; Act 20:33-35; Rom 4:12; 1Pe 2:21

TSK: 2Co 12:19

think : 2Co 3:1, 2Co 5:12

we speak : 2Co 11:10,2Co 11:31; Rom 9:1

but : 2Co 5:13, 2Co 10:8, 2Co 13:10; 1Co 9:12-23, 1Co 10:33, 1Co 14:26

dearly : 2Co 12:15, 2Co 7:1; Rom 12:19; 1Co 10:14; Phi 4:1

TSK: 2Co 12:20

I shall not : 2Co 12:21, 2Co 13:9

and that : 2Co 1:23, 2Co 1:24, 2Co 2:1-3, 2Co 10:2, 2Co 10:6, 2Co 10:8, 2Co 10:9, 2Co 13:2, 2Co 13:10; 1Co 4:18-21, 1Co 5:3-5

debates : 1Co 1:11, 1Co 3:3, 1Co 3:4, 1Co 4:6-8, 1Co 4:18, 1Co 6:7, 1Co 6:8, 1Co 11:16-19, 1Co 14:36, 1Co 14:37; Gal 5:15, Gal 5:19-21; Gal 5:26; Eph 4:31, Eph 4:32; Jam 3:14-16, Jam 4:1-5; 1Pe 2:1

whisperings : Psa 41:7; Pro 16:28; Rom 1:29

swellings : 2Pe 2:18; Jud 1:16

TSK: 2Co 12:21

my God : 2Co 12:7, 2Co 8:24, 2Co 9:3, 2Co 9:4

that I : 2Co 2:1-4; Exo 32:31; Deu 9:15, Deu 9:25; 1Sa 15:35; Ezr 9:3, Ezr 10:1; Psa 119:136; Jer 9:1, Jer 13:17; Luk 9:41, Luk 9:42; Rom 9:2; Phi 3:18, Phi 3:19

sinned : 2Co 13:2

and have not : 2Co 2:5-11, 2Co 7:9-11, 2Co 10:6; 1Co 6:9-11; Rev 22:20

uncleanness : Rom 13:13; 1Co 5:1, 1Co 5:9-11, 1Co 6:15-18; Gal 5:19; Eph 5:5, Eph 5:6; Col 3:5; 1Th 4:3-7; Heb 13:4; 1Pe 4:2, 1Pe 4:3; 2Pe 2:10-14, 2Pe 2:18; Jud 1:7, Jud 1:23; Rev 21:8, Rev 22:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 12:9

And he said unto me - The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול Bath -qowl - "daughter of the voice,"so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1Ki 19:12, by the phrase, "a still small voice."But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial.

It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David 2Sa 12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour’ s request was not literally answered, Mar 14:36. The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deu 3:23-27; Job 30:20; Lam 3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious:

(1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character.

\caps1 (2) i\caps0 t might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things.

(3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction.

\caps1 (4) i\caps0 t would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.

My grace is sufficient for thee - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes.

My strength is made perfect in weakness - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, "We are best where we are weak."Seneca says, "Calamity is the occasion of virtue."Quintilian, "All temerity of mind is broken by bodily calamity."Minutius Felix, "Calamity is often the discipline of virtue."There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction.

Most gladly, therefore ... - I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure.

That the power of Christ - The strength which Christ imparts; his power manifested in supporting me in trials.

May rest upon me - ἐπισκηνώσῃ episkēnōsē . The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn:

(1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause.

\caps1 (2) t\caps0 he Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart.

\caps1 (3) l\caps0 earn to bear trials with joy. They are good for us. They develope some of the most lovely traits of character. They injure no one if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. And, O! if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there who will not rejoice in his trials?

Barnes: 2Co 12:10

Therefore I take pleasure - Since so many benefits result from trials; since my afflictions are the occasion of obtaining the favor of Christ in so eminent a degree, I rejoice in the privilege of suffering. There is often real pleasure in affliction, paradoxical as it may appear. Some of the happiest persons I have known are those who have been deeply afflicted; some of the purest joys which I have witnessed have been manifested on a sick-bed, and in the prospect of death. And I have no doubt that Paul, in the midst of all his infirmities and reproaches, had a joy above that which all the wealth and honor of the world could give. See here the power of religion. It not only supports, it comforts. It not only enables one to bear suffering with resignation, but it enables him to rejoice. Philosophy blunts the feelings: infidelity leaves people to complain and repine in trial; the pleasures of this world have no power even to support or comfort in times of affliction; but Christianity furnishes positive pleasure in trial, and enables the sufferer to smile through his tears.

In infirmities - In my weaknesses; see the note on 2Co 11:30.

In reproaches - In the contempt and scorn with which I meet as a follower of Christ, note, 2Co 11:21.

In necessities - In want: see the notes on 2Co 6:4-5.

In distresses for Christ’ s sake - note, 2Co 6:4. In the various needs and difficulties to which I am exposed on account of the Saviour, or which I suffer in his cause.

For when I am weak, then am I strong - When I feel weak; when I am subjected to trial, and nature faints and fails, then strength is imparted to me, and I am enabled to bear all. The more I am borne down with trials, the more do I feel my need of divine assistance, and the more do I feel the efficacy of divine grace. Such was the promise in Deu 33:25; "As thy days, so shall thy strength be."So in Heb 11:24; "Who out of weakness were made strong."What Christian has not experienced this, and been able to say that when he felt himself weak and felt like sinking under the accumulation of many trials, he has found his strength according to his day, and felt an arm of power supporting him? It is then that the Redeemer manifests himself in a special manner; and then that the excellency of the religion of Christ is truly seen and its power appreciated and felt.

Barnes: 2Co 12:11

I am become a fool in glorying - The meaning of this expression I take to be this. "I have been led along in speaking of myself until I admit I appear foolish in this kind of boasting. It is folly to do it, and I would not have entered on it unless I had been driven to it by my circumstances and the necessity which was imposed on me of speaking of myself."Paul doubtless desired that what he had said of himself should not be regarded as an example for others to follow. Religion repressed all vain boasting and self-exultation; and to prevent others from falling into a habit of boasting, and then pleading his example as an apology, he is careful to say that he regarded it as folly; and that he would by no means have done it if the circumstances of the case had not constrained him. If, anyone, therefore, is disposed to imitate Paul in speaking of himself and what he has done, let him do it only when he is in circumstances like Paul, and when the honor of religion and his usefulness imperiously demand it; and let him not forget that it was the deliberate conviction of Paul that boasting was the characteristic of a fool!

Ye have compelled me - You have made it necessary for me to vindicate my character and to state the evidence of my divine commission as an apostle.

For I ought to have been commended of you - By you. Then this boasting, so foolish, would have been unnecessary. What a delicate reproof! All the fault of this foolish boasting was theirs. They knew him intimately. They had derived great benefits from his ministry, and they were bound in gratitude and from a regard to right and truth to vindicate him. But they had not done it; and hence, through their fault, he had been compelled to go into this unpleasant vindication of his own character.

For in nothing am I behind the very chiefest apostles - Neither in the evidences of my call to the apostolic office (see 1Co 9:1 ff); nor in the endowments of the Spirit; nor in my success; nor in the proofs of a divine commission in the power of working miracles; see the note on 2Co 11:5.

Though I be nothing - This expression was either used in sarcasm or seriously. According to the former supposition it means, that he was regarded as nothing; that the false apostles spoke of him as a mere nothing, or as having no claims to the office of an apostle. This is the opinion of Clarke, and many of the recent commentators. Bloomfield inclines to this. According to the latter view, it is an expression of humility on the part of Paul, and is designed to express his deep sense of his unworthiness in view of his past life - a conviction deepened by the exalted privileges conferred on him, and the exalted rank to which he had been raised as an apostle. This was the view of most of the early commentators. Doddridge unites the two. It is not possible to determine with certainty which is the true interpretation; but it seems to me that the latter view best accords with the scope of the passage, and with what we have reason to suppose the apostle would say at this time. It is true that in this discussion (2 Cor. 10ff) there is much that is sarcastic. But in the whole strain of the passage before us he is serious. He is speaking of his sufferings, and of the evidences that he was raised to elevated rank as an apostle, and it is not quite natural to suppose that he would throw in a sarcastic remark just in the midst of this discussion. Besides, this interpretation accords exactly with what he says, 1Co 15:9; "For I am the least of all the apostles, that am not meet to be called an apostle."If this be the correct interpretation, then it teaches:

(1) That the highest attainments in piety are not inconsistent with the deepest sense of our nothingness and unworthiness.

\caps1 (2) t\caps0 hat the most distinguished favors bestowed on us by God are consistent with the lowest humility.

\caps1 (3) t\caps0 hat those who are most favored in the Christian life, and most honored by God, should not he unwilling to take a low place, and to regard and speak of themselves as nothing. Compared with God, what are they? - Nothing. Compared with the angels, what are they? - Nothing. As creatures compared with the vast universe, what are we? - Nothing. An atom, a speck. Compared with other Christians, the eminent saints who have lived before us, what are we? Compared with what we ought to be, and might be, what are we? - Nothing. Let a man look over his past life, and see how vile and unworthy it has been; let him look at God, and see how great and glorious he is; let him look at the vast universe, and see how immense it is; let him think of the angels, and reflect how pure they are; let him think of what he might have been, of how much more he might have done for his Saviour; let him look at his body, and think how frail it is, and how soon it must return to the dust; and no matter how elevated his rank among his fellow-worms, and no matter how much God has favored him as a Christian or a minister, he will feel, if he feels right, that he is nothing. The most elevated saints are distinguished for the deepest humility; those who are nearest to God feel most their distance; they who are to occupy the highest place in heaven feel most deeply that they are unworthy of the lowest.

Barnes: 2Co 12:12

Truly the signs of an apostle - Such miracles as the acknowledged apostles worked. Such "signs"or evidences that they were divinely commissioned; see the Mar 16:17 note; Act 2:22 note; Rom 15:19 note.

Were wrought among you - That is, by me; see the note, 1Co 9:2.

In all patience - I performed those works notwithstanding the opposition which I met with. I patiently persevered in furnishing the evidence of my divine commission. There was a succession of miracles demonstrating that I was from God, notwithstanding the unreasonable opposition which I met with, until I convinced you that I was called to the office of an apostle.

In signs and wonders - In working miracles; compare note, Act 2:22. What these miracles at Corinth were, we are not distinctly informed. They probably, however, were similar to those performed in other places, in healing the sick, etc.; the most benevolent as it was one of the most decisive proofs of the divine power.

Barnes: 2Co 12:13

For what is it ... - This verse contains a striking mixture of sarcasm and irony, not exceeded, says Bloomfield, by any example in Demosthenes. the sense is,"I have given among you the most ample proof of my apostolic commission. I have conferred on you the highest favors of the apostolic office. In these respects you are superior to all other churches. In one respect only are you inferior - it is in this, that you have not been burdened with the privilege of supporting me. If you had had this, you would have been inferior to no others. But this was owing to me; and I pray that you will forgive me this I might have urged it; I might have claimed it; I might have given you the privilege of becoming equal to the most favored in all respects. But I have not pressed it, and you have not done it, and I ask your pardon."There is a delicate insinuation that they had not contributed to his needs (see the note, 2Co 11:8); an intimation that it was a privilege to contribute to the support of the gospel, and that Paul might have been "burdensome to them"(see the notes on 1Co 9:1-12); and an admission that he was in part to blame for this, and had not in this respect given them an opportunity to equal other churches in all respects.

Was not burdensome to you - see this explained in the notes on 2Co 10:8.

Forgive me this wrong - "If it be a fault, pardon it. Forgive me that I did not give you this opportunity to be equal to other churches. It is a privilege to contribute to the support of the gospel, and they who are permitted to do it should esteem themselves highly favored. I pray you to pardon me for depriving you of any of your Christian privileges."What the feelings of the Corinthians were about forgiving Paul for this we know not; but most churches would be as ready to forgive a minister for this as for any other offence.

Barnes: 2Co 12:14

Behold, the third time I am ready to come to you - That is, this is the third time that I have purposed to come and see you, and have made preparation for it. He does not mean that he had been twice with them and was now coming the third time, but that he had twice before intended to go and had been disappointed; see 1Co 16:5; 2Co 1:15-16. His purpose had been to visit them on his way to Macedonia and again on his return from Macedonia. He had now formed a third resolution, which he had a prospect of carrying into execution.

And I will not be burdensome to you - I resolve still, as I have done before, not to receive a compensation that shall be oppressive to you, see the notes on 2Co 11:9-10.

For I seek not yours, but you - I desire not to obtain your property, but to save your souls. This was a noble resolution; and it is the resolution which should be formed by every minister of the gospel. While a minister of Christ has a claim to a competent support, his main purpose should not be to obtain such a support. It should be the higher and nobler object of winning souls to the Redeemer. See Paul’ s conduct in this respect explained in the notes on Act 20:33.

For the children ... - There is great delicacy and address in this sentiment. The meaning is, "It is not natural and usual for children to make provisions for their parents. The common course of events and of duty is, for parents to make provision for their offspring. I, therefore, your spiritual father, choose to act in the same way. I make provision for your spiritual needs; I labor and toil for you as a father does for his children. I seek your welfare, as he does, by constant self-denial. In return, I do not ask you to provide for me, any more than a father ordinarily expects his children to provide for him. I am willing to labor as he does, content with doing my duty, and promoting the welfare of those under me."The words rendered "ought out"( οὐ ὀφείλει ou opheilei ) are to be understood in a comparative sense. Paul does not mean that a child ought never to provide for his parents, or to lay anything up for a sick, a poor, and an infirm father, but that the duty of doing that was slight and unusual compared with the duty of a parent to provide for his children. The one was of comparatively rare occurrence; the other was constant and was the ordinary course of duty It is a matter of obligation for a child to provide for an aged and helpless parent; but commonly the duty is that of a parent to provide for his children. Paul felt like a father toward the church in Corinth; and he was willing, therefore, to labor for them without compensation.

Barnes: 2Co 12:15

And I will very gladly spend - I am willing to spend my strength, and time, and life, and all that I have, for your welfare, as a father cheerfully does for his children. Any expense which may be necessary to promote your salvation I am willing to submit to. The labor of a father for his children is cheerful and pleasant. Such is his love for them that he delights in toil for their sake, and that he may make them happy. The toil of a pastor for his flock should be cheerful. He should be willing to engage in unremitted efforts for their welfare; and if he has any right feeling he will find a pleasure in that toil He will not grudge the time demanded; he will not be grieved that it exhausts his strength, or his life, anymore than a father will who toils for his family. And as the pleasures of a father who is laboring for his children are among the purest and most pleasant which people ever enjoy, so it is with a pastor. Perhaps, on the whole, the pleasantest employment in life is that connected with the pastoral office; the happiest moments known on earth are the duties, arduous as they are, of the pastoral relation. God thus, as in the relation of a father, tempers toil and pleasure together; and accompanies most arduous labors with present and abundant reward.

Be spent - Be exhausted and worn out in my labors. So the Greek word means. Paul was willing that his powers should be entirely exhausted and his life consumed in this service.

For you - Margin, as in the Greek, for your souls. So it should have been rendered. So Tyndale renders it. The sense is, that he was willing to become wholly exhausted if by it he might secure the salvation of their souls.

Though the more abundantly I love you ... - This is designed doubtless as a gentle reproof. It refers to the fact that notwithstanding the tender attachment which he had evinced for them, they had not manifested the love in return which he had a right to expect. It is possible that there may be an allusion to the case of a fond, doting parent. It sometimes happens that a parent fixes his affections with undue degree on some one of his children; and in such cases it is not uncommon that the child evinces special ingratitude and lack of love. Such may be the allusion here - that Paul had fixed his affections on them like a fond, doting father, and that he had met with a return by no means corresponding with the fervour of his attachment; yet still he was willing, like such a father, to exhaust his time and strength for their welfare. The doctrine is, that we should be willing to labor and toil for the good of others, even when they evince great ingratitude. The proper end of laboring for their welfare is not to excite their gratitude, but to obey the will of God; and no matter whether others are grateful or not; whether they love us or not; whether we can promote our popularity with them or not, let us do them good always. It better shows the firmness of our Christian principle to endeavor to benefit others when they love us the less for all our attempts, than it does to attempt to do good on the swelling tide of popular favor.

Barnes: 2Co 12:16

But be it so - This is evidently a charge of his enemies; or at least a charge which it might be supposed they would make. Whether they ever in fact made it, or whether the apostle merely anticipates an objection, it is impossible to determine. It is clearly to be regarded as the language of objectors; for:

(1) It can never be supposed that Paul would state as a serious matter that he had caught them with deceit or fraud.

\caps1 (2) h\caps0 e answers it as an objection in the following verse. The meaning is, "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 2Co 8:6, and it is not at all improbable that some there had charged Paul with making use of this pretence 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; see 1Co 16:3; compare the notes on 2Co 8:19-21.

Being crafty - Being cunning That is, by sending persons to obtain money on different pretences.

I caught you with guile - I took you by deceit or fraud. That is, making use of fraud in pretending that the money was for poor and afflicted saints, when in reality it was for my own use. It is impossible that Paul should have ever admitted this of himself; and they greatly pervert the passage who suppose that it applies to him, and then plead that it is right to make use of guile in accomplishing their purposes. Paul never carried his measures by dishonesty, nor did he ever justify fraud; compare the notes on Act 23:6.

Barnes: 2Co 12:17

Did I make a gain ... - In refuting this slander, Paul appeals boldly to the facts, and to what they knew. "Same the man,"says he, "who has thus defrauded you under my instructions. If the charge is well-founded, let him be specified, and let the mode in which it was done be distinctly stated."The phrase "make a gain"(from πλεονεκτέω pleonekteō ), means properly to have an advantage; then to take advantage, to seek unlawful gain. Here Paul asks whether he had defrauded them by means of anyone whom he had sent to them.

Barnes: 2Co 12:18

I desired Titus - To go and complete the collection which you had commenced; see 2Co 8:6.

And with him I sent a brother - see note on 2Co 8:18.

Did Titus make a gain of you - They knew that he did not. They had received him kindly, treated him with affection, and sent him away with every proof of confidence and respect; see 2Co 7:7. How then could they now pretend that he had defrauded them?

Walked we not in the same spirit? - Did not all his actions resemble mine? Was there not the same proof of honesty, sincerity, and love which I have ever manifested? This is a very delicate turn. Paul’ s course of life when with them they admitted was free from guile and from any attempt to get money by improper means. They charged him only with attempting it by means of others. He now boldly appeals to them and asks whether Titus and he had not in fact acted in the same manner; and whether they had not alike evinced a spirit free from covetousness and deceit?

Barnes: 2Co 12:19

Again, think ye that we excuse ourselves unto you? - see the note on 2Co 5:12. The sense is, Do not suppose that this is said from mere anxiety to obtain your favor, or to ingratiate ourselves into your esteem. This is said doubtless to keep himself from the suspicion of being actuated by improper motives. He had manifested great solicitude certainly in the previous chapter to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honor Christ.

We speak before God in Christ - We declare the simple and undisguised truth as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication, but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase "before God in Christ,"means probably, "I speak as in the presence of God, and as a follower of Christ, as a Christian man."It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing or apologizing for (the sense of the Greek) his conduct.

But we do all things, dearly beloved, for your edifying - All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, has been that you might have unwavering confidence in the gospel and might be built up in holy faith. On the word "edify,"see the Rom 14:19 note; 1Co 8:1; 1Co 10:23 notes.

Barnes: 2Co 12:20

For I fear, lest, when I come - see 2Co 12:14.

I shall not find you such as I would - That is, walking in the truth and order of the gospel. He had feared that the disorders would not be removed, and that they would not have corrected the errors which prevailed, and for which he had rebuked them. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them.

And that I shall be found unto you such as ye would not - That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that everything might be pleasant when he should come; see 1Co 4:21; compare note on 2Co 10:2.

Lest there be debates - I fear that there may be existing there debates, etc., which will require the interposition of the authority of an apostle. On the meaning of the word "debate,"see the note on Rom 1:29.

Envyings - see the note on 1Co 3:3.

Wraths - Anger or animosities between contending factions, the usual effect of forming parties.

Strifes - Between contending factions; see note on 1Co 3:3.

Backbitings - see the note on Rom 1:30.

Whisperings - see the note on Rom 1:29.

Swellings - Undue elation; being puffed up (see the notes on 2Co 8:1; 1Co 4:6, note; 1Co 4:18-19, note; 1Co 5:2, note) - such as would be produced by vain self-confidence.

Tumults - Disorder and confusion arising from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavored in this correspondence to suppress it, that all things might be pleasant when he should come among them.

Barnes: 2Co 12:21

And lest, when I come again, my God will humble me ... - Lest I should be compelled to inflict punishment on those whom I suppose to have been converted under my ministry. I had rejoiced in them as true converts: I had counted them as among the fruit of my ministry. Now to be compelled to inflict punishment on them as having no religion would mortify me and humble me. The infliction of punishment on members of the church is a sort of punishment to him who inflicts it as well as to him who is punished. Members of the church should walk uprightly, lest they overwhelm the ministry in shame.

And that I shall bewail many ... - If they repented of their sin he could still rejoice in them. If they continued in their sin until he came, it would be to him a source of deep lamentation. It is evident from the word "many"here that the disorders had prevailed very extensively in the church at Corinth. The word rendered "have sinned already"means "who have sinned before,"and the idea is, that they were old offenders, and that they had not yet repented.

The uncleanness - see note, Rom 1:24.

And fornication and lasciviousness ... - see the notes on 1Co 5:1; 1Co 6:18. This was the sin to which they were particularly exposed in Corinth, as it was the sin for which that corrupt city was particularly distinguished. See the introduction to the First Epistle. Hence, the frequent cautions in these epistles against it; and hence, it is not to be wondered at that some of those who had become professing Christians had fallen into it. It may be added that it is still the sin to which converts from the corruptions and licentiousness of paganism are particularly exposed.

Poole: 2Co 12:9

And he said unto me, My grace is sufficient for thee: Paul prayed, and God answered, not in specie, ( doing the very thing for him which he asked), but in valore, giving him what was every whit as valuable. His answer was: My grace (my love and favour, not that which the apostle had already received, but which God was resolved further to show him, strengthening and supporting him under his trials, as also comforting and refreshing him) shall be enough for thee, to uphold thee under the present trial which is so burdensome to thee.

For my strength is made perfect in weakness for my Divine power, in upholding and supporting my people, is never so glorious as when they are under weaknesses in themselves. When they are sensible of the greatest impotency in themselves, then I delight most to exert and put forth my power in them and for them, my power then is most evident and conspicuous, and will be best acknowledged by my people.

Therefore (saith the apostle) I will choose to glory in my infirmities, that the power of Christ may rest upon me Those dispensations of providence, in which the souls of men have the greatest experiences of the power and strength of Christ, are most to be gloried in; but such are slates of infirmities. This text confirmeth Christ to be God blessed for ever; for by his power it is that we are supported under trials, his strength it is which is made perfect in the weakness of poor creatures.

Poole: 2Co 12:10

Amongst other reasons why I rather choose to glory in what I suffer for Christ, (which is what he here calleth

infirmities and further openeth by reproaches, necessities, persecutions and distresses for Christ’ s sake ), this is one; that I never find myself more strong in the habits and acts of the grace that is in me, than when I am thus made weak What the apostle here saith of himself, the people of God have ever since his time ordinarily experienced: then it is that they are made strong in the exercises of faith, and patience, and love to God. A child of God seldom walks so much in the view of God as his God, and in the view of his own sincerity, as when, as to his outward condition and circumstances in the world, he walks in the dark and seeth no light.

Poole: 2Co 12:11

I am become a fool in glorying I may amongst some of you (who interpret all things I say into the worst sense) gain nothing but the reputation of a weak man, wanting understanding, for speaking so much in my own commendation (contrary to the rules of modesty in ordinary cases).

Ye have compelled me but it is not matter of choice, but of necessity to me; the ill-will which some amongst you have to my honour and reputation, and continual defaming me as a vile and contemptible person, hath constrained me, for the honour of Christ, (whose apostle I am), and the vindication of my own reputation, to boast in this manner; at least to relate what God hath done for, and in, and by me.

For I ought to have been commended of you it was your duty to have vindicated me from the aspersions cast upon me; so others’ mouths should have praised me, and not my own: I must speak, because you hold your peace, or do worse in calumniating me.

For in nothing am I behind the very chiefest apostles, though I be nothing for you cannot but say that I, neither in my apostolical call and commission, nor yet in my gifts and graces, nor in my labours, nor in my sufferings, come behind those that are commonly thought to be the chiefest of the apostles; though (in some of your opinions) I be nothing or indeed, of or from myself, am nothing; doing all that I do through Christ that strengtheneth me, and by the grace of God being what I am.

Poole: 2Co 12:12

I had not only a call to my apostleship, (of which indeed you were no witnesses), but I amongst you evidenced my call by such signs as were sufficient to declare me to you to be a true apostle. Amongst these, he reckons:

1. Patience

2. Mircles. The first refers to those many labours which he had, in travelling to propagate the gospel, in preaching, writing, &c.; this manifested him called of God to the work.

2. Miraculous operations were another sign; for though the working of miracles was not restrained to the apostolical office, yet when they were wrought in confirmation of the doctrine which the apostle had first preached, and so were a seal of his ministry, they were truly signs of his apostleship; it being no way probable, that the God of truth would have communicated his power to men for the confirmation of lies, or of an employment to which he had never called them.

Poole: 2Co 12:13

Wherein have not you been used as any other gospel churches were, where Peter, or James, or any other of the apostles have laboured? Hath not the same doctrine been preached to you? Have not as great miracles been wrought amount you? Hath not the Holy Ghost been as plentifully shed abroad amongst you, to enrich you with all spiritual gifts, so as you have come behind in no gospel benefit? I know of nothing in which it hath not fared with you as with other churches, except in this; that whereas in other churches the apostles, or their pastors, have been burdensome to them, taking stipends and salaries for their pains, I have forborne it, and have not at all charged you. If this be a wrong to you, I hope it is not of that nature, but I may obtain a pardon for it. The reasons of the apostle’ s thus sparing the church of Corinth more than some other churches, we have before guessed at.

Poole: 2Co 12:14

Behold, the third time I am ready to come to you: we read in holy writ but of two journeys which the apostle made to Corinth, Act 18:1 20:2 , and the latter is believed to have been after the writing of this Epistle. We must not think that all these motions are set down in Scripture. It is manifest that Paul had thoughts of going oftener, Act 19:21 1Co 16:5 2Co 1:15 . Man purposeth, but God disposeth. For which reason, James adviseth us to add:

If the Lord will to our expressions testifying our resolutions.

And I will not be burdensome to you he lets them know, that he was coming to them with the same resolutions he had before taken up, not to put them to any charge.

For I seek not yours, but you for that, which should be the design of every faithful minister, was his design; viz. the gaining of their souls to Christ, and protecting of them, that in the day of judgment he might present them as a pure and chaste virgin unto Christ. His business was not to enrich himself by them; he sought the good of their souls, not their estates.

For the children ought not to lay up for the parents: he looked upon them as his children, upon himself as their parent. And though indeed children ought to relieve their parents, if in want, yet it is not the course of the world for children to lay up for their parents.

But the parents for the children but, on the contrary, it is the course of parents to maintain their children, and to lay up for them.

Poole: 2Co 12:15

And I will very gladly spend and be spent for you I am so far from desiring your money, that, if I had it, I would willingly spend it for you; and I do spend my strength for you, willing to die in your service, labouring for the good of your immortal souls.

Though the more abundantly I love you, the less I be loved but I am very unhappy as to some of you, who will not rightly understand me, but love me the less, the more they see my love to them.

Poole: 2Co 12:16

I hear what some say: It is true, that when I was myself with you, I laid no burden upon you, did not put upon you any collection for me; but, like a crafty man, I set others to take money of you for my use; so as, what I did not by myself, I did by those whom I employed. This appeareth to be the sense by what followeth in the next verse, where he appealeth to them for his vindication of this particular.

Poole: 2Co 12:17-18

Ver. 17,18. The apostle, to avoid or wipe off this imputation, appealeth to themselves to name any person (whom he had sent unto them) that had taken any thing of them for his use. He saith, that he desired Titus to come to them: of this desire we read before, 2Co 8:6,16,18,22 .

With him (he saith) he sent another brother: this is that brother, of whom he had said, 2Co 8:18 , that his praise was in the gospel throughout all the churches. Some guess it was Luke, but there is no certainty of that. He appeals to them, whether either of these made a gain of them? That is, took any thing of them: and whether they did not walk in the same spirit, and

in the same steps? Whether they did not show the same generosity and freedom? And by their behaviour amongst them did not show, that they did not seek what was theirs, (to be enriched by their estates), but them; to communicate the riches of grace to their souls? The circumstances of God’ s providence may be such towards faithful ministers, as that they may be constrained to make use of others to do their work; but such, so near as they can judge, will never make use of any therein, but such as are of

the same spirit with themselves, and walk in the same steps.

Poole: 2Co 12:19

Think ye that we excuse ourselves unto you? Some of you may think, that I speak all this in my own defence, 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. If we consider Christ as the Foundation, conversion is edification; the building up of souls upon Christ, who is the gospel foundation; and other foundation can no man lay. If we consider the infusion of the first habits of grace into the soul as the foundation, edification signifies a going on from faith to faith; a growing in grace and in the knowledge of the Lord Jesus Christ, a going on to perfection. The true minister of Christ ought to make edification in both of these senses his end, and his great end; for by this means is God glorified, the souls of his people benefited, and eternally saved.

Poole: 2Co 12:20

For I fear, lest, when I come, I shall not find you such as I would a good man, especially a faithful minister of the gospel, will be concerned at the sins of others, and as to their spiritual welfare. A profane person either rejoiceth in the sins of others, or at least is unconcerned for them; but a good man cannot be so, as knowing the sins of others reflect dishonour upon God.

And that I shall be found unto you such as ye would not he also cannot delight in the punishments of others, or doing any thing which may be ungrateful to them. Paul feareth lest the miscarriages of this church should enforce from him some acts of severity. He instanceth in some particular disorders in the members of this church, which he feared that he should find amongst them not amended; all the effects of pride and passion.

Debates or contentions, such as he had taxed them for, 1Co 1:11 3:3 .

Envyings or heats of passion; envying of one another for their gifts, &c. The other things which he mentioneth, are all sins against that brotherly love which ought to be found amongst Christians, and tending to ruptures amongst them; and teach us how contrary these are to the duty of Christians, who are one body.

Poole: 2Co 12:21

From hence it appeareth, that this church of Corinth, though it had many in it, without doubt, who were true and sincere Christians, yet had also many it which were otherwise; yea, many that were scandalous; for such are those mentioned in this verse. Again, the apostle’ s mentioning of

many that had committed uncleanness, fornication, and lasciviousness and not repented wheras he had only given order for the excommunication of one incestuous person, 1Co 5:1-13 , and in this Epistle, 2Co 2:1-17 , had given order for the restoring him upon his repentance; lets us know, that the governors of churches ought to use a great deal of prudence in the administering of church censures. We are also further taught, that nothing more afflicteth a godly person, who hath the charge of the souls of others, than to see them go on in courses of sin without repentance. Whether bewailing, in this verse, implieth proceeding to ecclesiastical censures, (as several interpreters think), I doubt; for as the word doth not necessarily imply it, so his sparing use of that rod, which he could (though absent) have as well used against other unclean persons as one incestuous person; and choosing rather that the sentence should be declared against him by the church in his absence, than by himself when present; inclineth me to think, that by bewailing, here, he only means a Christian, afflictive sense of their miscarriages; whereas his desire was, that he might have a cheerful, comfortable journey to and abode with them. But yet, in the next chapter, he seemeth to threaten something more against some particular offenders.

Haydock: 2Co 12:7-10

A sting of my flesh, [1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. St. Augustine mentions this opinion, and does not reject it, in Psalm xcviii. tom. 4. p. 1069.; in Psalm cxxx. p. 1465. St. Jerome also speaks of it in chap. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But St. John Chrysostom, by sting, and the angel of Satan, understands that opposition which St. Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good. ---

Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. St. Augustine seems to favour this exposition, in Psalm lviii. Conc. 2. p. 573. St. Jerome, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of St. Gregory, lib. 23. moral. tom. 1. p. 747. and of many others. (Witham) ---

If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and mke him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks. ---

Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner) ---

When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. (Seneca) ---

Optimos nos esse dum infirmi sumus. (Plin. vii. ep. 26.)

Haydock: 2Co 12:11-13

Although I am nothing. These words are a demonstration of the humility of St. Paul, when forced to speak his own praises. ---

The signs and marks of my apostleship....on you, by your conversion, especially being accompanied by wonders and miracles. ---

Pardon me this injury. A reproach by irony, against such as seemed to value him less, because he lived in poverty, and took nothing of them. (Witham)

Haydock: 2Co 12:14

Now the third time I am ready to come. So he says again in the next chapter. That is, he was once with them, he had purposed to come a second time, and now a third time. ---

I seek not the things that are yours, but you. That is, says St. John Chrysostom, your souls, not your goods; your salvation, not your gold. ---

For the children. A modest pretty turn in their favour, by saying that fathers and parents are commonly supposed to leave their goods and riches to their children, not children for their parents. (Witham) ---

St. Paul came to Corinth for the first time in the year 52, remaining with them 18 months. (Acts chap. xviii.) He came the second time in 55, but did not remain long with them; on which account it is omitted by St. Luke in the Acts. The date of this letter is in 57, when St. Paul again came to them towards the end of the year. (Calmet) ---

Other interpreters, which no less authority question this sentiment, see ver. 1. of the following chapter, and say he only went twice; the first time as mentioned in Acts xviii. 1.; the second time, as we may draw from Acts xx.2. 3. after this epistle, as it is evident from comparing 2 Corinthians i. 15.

Haydock: 2Co 12:15

I most gladly will spend [2] all, and even my life, for your sake, and so as to be spent, and even sacrificed, for your souls; though the more I love you, the less you or some of you love me, a kind and modest reproach. (Witham)

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[BIBLIOGRAPHY]

Libentissime impendam, & superimpendar, Greek: edista dapaneso, kai ekdapanethesomai, comsumam, & consumar.

Haydock: 2Co 12:16-18

I caught you by guile. He answers an objection or suspicion of his adversaries, as if he took no presents himself, but employed others to do it for him: he appeals to them, if Titus did not serve them in all things as he had done, in the same spirit, treading the same steps. Think you, as some pretended of old, formerly, or of a long time, that we make vain and false excuses to you, and at the bottom aim to be gainers by you? He appeals with an oath to God, that he does all things for their good, for their advantage, and edification. (Witham)

Haydock: 2Co 12:19

After having answered one of their objections with regard to his disinterestedness, he thus proceeds: I perceive that of old, or for a long time, you have regarded this lengthened discourse merely as an apology to justify myself from the suspicion of avarice. But we speak before God in Christ; or, God is my witness that I have acted thus only for your edification. (Theodoret) ---

Seeking not the things that are yours, but yourselves, most willingly to spend our strength and life, and to be spent or completely exhausted for the sake of your souls.

Haydock: 2Co 12:20-21

He puts them in mind to be all of them reformed, to lay aside animosities, dissensions, swellings, [3] proceeding from pride, uncleanness, fornication, &c. which indeed will be a humiliation and trouble to him, to be forced to use his power by severities; for if he find them such as he would not, they will also find him such as they would not. (Witham) ---

Greek: Ton me metanoesanton. This, according to St. Augustine, is spoken here of doing great penance for heinous sins, and not merely of repentance, as some moderns would fain interpret it. (ep. 198.)

Haydock: 2Co 12:20

[BIBLIOGRAPHY]

Inflationes, Greek: phusioseis, tumores; a metaphor for being puffed up with pride, vain glory, &c.

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Gill: 2Co 12:9

And he said unto me,.... Either by what the Jews call קול בת, "Bath Kol", a voice from heaven, an articulate audible one; or by some extraordinary revelation of the Spirit of God; or by a divine impression upon his mind; whereby he was assured of what follows,

my grace is sufficient for thee; the Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good: the apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last. There seems to be an allusion to the word שדי, "Shaddai", an appellation of God, Gen 17:1, and signifies, "which is sufficient": for God is all sufficient, and is a name that belongs to the Messiah. The angel whom God promised to the Israelites, to go before them in the wilderness, Exo 23:23, the Jews say ^g is "Metatron" (which is a corruption of the word "mediator"), whose name is as the name of his master. "Metatron" by gematry is "Shaddai, one that is sufficient": however, certain it is, that the grace of Christ is alone sufficient for all his people, to all saving purposes, in all their times of need. It is alone sufficient, not to the exclusion of the grace of the Father or the Spirit; but in opposition and distinction to anything else, that may be rightly or wrongly called grace; what men generally call common or sufficient grace, which, they say, is given to all men, is a mere chimera; no grace is sufficient but what is effectual, and that is only the grace of Christ: the light of nature is insufficient to any saving purpose; the Gospel, which is called grace, and is the means of grace, is insufficient of itself to salvation, without the powerful and efficacious grace of Christ going along with it; and so are gifts, whether ordinary or extraordinary: nothing short of the grace of Christ is sufficient grace; and this is sufficient for all the elect of God, Jews and Gentiles, Old and New Testament saints, the family in heaven and in earth, the people of God that are already called, and are to be called, and for the worst and vilest of sinners; and it is sufficient to all saving purposes, to the acceptance of their persons before God, to their justification in his sight, to their pardon and cleansing, to their regeneration and sanctification, to the supply of all their wants, and to their perseverance in grace unto glory; and it is sufficient in all their times of need, in times of bodily affliction, of violent persecution, soul desertion, Satan's temptations, and at the hour of death, and in the day of judgment. The reason given to support this answer, and to strengthen the apostle's faith in it, is,

for my strength is made perfect in weakness; by the "strength" of Christ is meant, not his strength as the mighty God, but that communicative strength which he has, and is in him as Mediator, and which saints look to him for, and receive from him; this is "made perfect in" their "weakness"; not that their weakness can add perfection to his strength, for his strength is perfect in itself, not to say anything of the contradiction such a sense carries in it; but the meaning is, that the strength of Christ is made to appear, is illustrated and shines forth in its perfection and glory, in supplying, supporting, and strengthening his people under all their weakness; and if they were not left to some weaknesses in themselves, his strength would not be so manifest; see Jam 2:22. The answer to the apostle's request, supported with this reason, was wonderfully satisfactory to him; wherefore he concludes,

most gladly therefore will I rather glory in my infirmities; in the weaknesses which attended either his body or soul, through the buffetings of the angel Satan, rather than in his visions and revelations; or rather than insist upon his departure from him, he is content things should be as they were, since he had such a promise of a sufficiency of grace to bear him up, under and through whatever was the pleasure of God concerning him; and since the strength of Christ was made illustrious through his weakness, so that Satan was not able to make any advantage over him, he is willing to remain in the same posture and condition:

that the power of Christ, says he,

may rest upon me, or "tabernacle over me"; he considered himself as a poor weak feeble creature, and the power of Christ as a tabernacle over him, as the power of God is represented as a garrison about the believer, 1Pe 1:5, sheltering, preserving, and protecting him from the insults of Satan, in every form and shape; see Isa 4:6, where Christ is said to be a tabernacle, for a place of refuge, and for a covert.

Gill: 2Co 12:10

Therefore I take pleasure in infirmities,.... Not in them simply considered, but as they were made use of to his advantage, for the exercise of his grace, and for his more abundant consolation; and especially as they tended to the glory of Christ, and made his grace, power, and strength the more conspicuous: by infirmities are meant all outward troubles, everything that is mean and abject, distressing and afflicting, whether from Satan or the world; it seems to be a general term, which includes and is explained by the following particulars:

in reproaches; of Satan, the accuser of the brethren, who sometimes reproachfully insinuates that they are hypocrites, and serve God and Christ with mercenary views and selfish ends; and of the men of the world, who traduce them as deceivers, treat them with opprobrious language, and lead them with revilings and contumelies, endeavour to take away their characters, credit, and reputation; the faithful servants of Christ must go through bad report, and suffer shame for the name of Christ; but these reproaches with Moses are esteemed by them greater riches than the treasures of Egypt:

in necessities; not of the soul, the better part, there being a sufficiency of grace in Christ to relieve all its wants; but of the body, the apostle was sometimes reduced to very necessitous circumstances, wanting the common necessaries of life, being hungry, thirsty, and naked, and yet cheerful:

in persecutions; from place to place by the enemies of the Gospel, by whom he was severely handled by beating, scourging, and imprisonment; but his stripes were the marks of the Lord Jesus; his chains were his crown, and his prison a palace to him:

in distresses, or "straits"; both as to body and mind, encompassed with such difficulties that he knew not what way to take, or course to steer: and all

for Christ's sake; not for any real crime done by him, but for a profession of Christ, preaching his Gospel, and for the glory of his name; and which made all these afflictions so delightful to him, having in the midst of them the love of God to comfort him, the power and strength of Christ to support him, and the grace of the Spirit to assist him, and the presence of all the three Persons with him; this he suggests to be the ground and reason of his delight and pleasure, in such otherwise disagreeable circumstances:

for when I am weak, then am I strong; when he was attended with all the above mentioned infirmities, when laden with reproaches, surrounded with necessities, followed with persecutions, and brought into the utmost straits and difficulties, and was most sensible of his weakness in himself to bear and go through all these things; then was he upheld by the divine arm, and strengthened by the power of Christ; so that he was not only able to sustain the conflict, but became more than a conqueror, and even to triumph in the midst of these adversities; he could and did readily take the advice in Joe 3:10, and express himself in the same language there directed to, and to which he seems to refer, "let the weak say I am strong"; for he that is weak in himself, and sees himself to be so, is strong in Christ, and has a comfortable experience of renewed strength from him, as his day is. The Jews have a saying ^h somewhat like this,

"the righteous even כשהן חלשים מתחזקים, "when they are weak strengthen themselves"; as it is said, Gen 48:2, and the wicked, though in their strength, fall, according to Est 7:8.''

Gill: 2Co 12:11

I am become a fool in glorying,.... This is either to be understood conditionally, if he had acted as a fool in commending himself, or was to be reckoned and called so by others, for glorying of himself, his visions and revelations; or as an ironical concession, allowing himself to be a fool for so doing, as he knew he should be traduced by his enemies; which concession he makes with a view to remove the blame from himself, and cast it upon the Corinthians: ye have compelled me: they were not only the occasion of his glorying, but they had forced him to it by their conduct; for he was obliged either to take this method for the vindication of his character, and preserve his future usefulness, or else to suffer the false apostles to triumph over him, to the great detriment of the Gospel, and of this church at Corinth particularly; whereas both might have been prevented, had they acted the part that became them:

for I ought to have been commended of you; when the false apostles reproached him, and insinuated things among them to his disadvantage, they ought not only to have turned a deaf ear to them, and to have checked and reproved them, and so have put a stop to their calumnies; but they should have spoke in commendation of him, and have declared how faithfully he had preached the Gospel to them; how useful he had been to their souls, for conviction, conversion, edification, and comfort; how laborious and indefatigable he had been in his ministry; what success attended him, and what wonderful things were done by him in proof of his divine mission; all which they were conscious of, and could with the utmost safety have affirmed of him:

for in nothing, says he,

am I behind the very chiefest apostles; meaning either the false apostles, who set themselves upon an equality with the true ones, and above him; or rather the real apostles of Christ, and those that were of the greatest note among them, as Peter, James, and John; for though he was behind them in time, yet not in gifts, labour, and usefulness: but lest this should be thought to savour of vain boasting, he adds,

though I be nothing; which may be considered either as a declaration of his own thoughts of himself, and an humble acknowledgment of his own nothingness; that he was nothing as a man, as an Hebrew, a Pharisee, with respect to his external privileges and righteousness, not more and better than others; and nothing as an apostle and a Christian of himself, but was wholly and entirely what he was by the grace of God; or as the judgment and opinion of the false apostles concerning him, who spoke of him, and treated him as a worthless man, of no account, and not to be regarded.

Gill: 2Co 12:12

Truly the signs of an apostle were wrought among you,.... Not only the doctrine which he preached, the power that attended it, and the success it met with among them, were clear signs and evident proofs of his being sent by Christ; not only they themselves, who were converted under his ministry, were testimonials and seals of his apostleship, but also the many other wonderful works done by him confirmed the same, and showed him to be an apostle, and that he was not a whit behind, but equal to the chiefest of them: nor does he refer them to signs that were wrought by him, among others, and in other places, which were many; but to those which they themselves were witnesses of, and therefore might and ought to have spoken of them in defence of him; and in order to stop the mouths of the false apostles, a particular enumeration of these signs follows:

in all patience; it is one sign, and what is here mentioned in the first place of an apostle and minister of Christ, that he patiently bears all injuries and indignities, reproaches, persecutions, and all manner of afflictions, for Christ's sake and the Gospel's; and this the apostle did; and had he not been sent by Christ, it is not reasonable to imagine that he would have exposed himself to so many evils and dangers; or would have bore with so much patience the ill usage of men, and particularly the unkindness and ingratitude he met with at Corinth; but he took all patiently, having their good and the glory of Christ at heart:

in signs and wonders, and mighty deeds; meaning preternatural and miraculous performances; such as raising the dead, healing the sick, cleansing lepers, casting out devils, speaking with divers tongues, and the like, which were confirming evidences of apostleship; so נסין וגבורין, "wonders and powers", or "mighty deeds", are mentioned together by the Jews ⁱ, as the same things.

Gill: 2Co 12:13

For what is it wherein ye were inferior to other churches,.... The apostle here suggests, and appeals to themselves for the truth of it, that in nothing they came short of other churches; that as he was not behind the very chiefest of the apostles, and so they had no reason to be ashamed of him and despise him; neither were they inferior in gifts, grace, and knowledge, to other churches, all which were through his ministry; wherefore they ought to have spoken well of him, and not to have taken the part of the false apostles against him; since all the honour and credit they were in as a church were owing to him as an instrument. The Gospel was first preached to them by an apostle; they were converted under the ministry of an apostle; they were planted and settled as a church by the means of an apostle; and in which respects no church could go beyond them, or boast of more; they had the same Gospel preached to them, and with as much power and purity as other churches; they had received the same Spirit, the same graces, and the same gifts of the Spirit, both ordinary and extraordinary; so that they came behind others in no gift whatever; see 1Co 1:7, and had the same miraculous works done among them, as were in other places, for the confirmation of the Gospel. There was not one thing the apostle could think of, in which they differed from others, and which he mentions;

except it be that I myself was not burdensome to you? because he freely preached the Gospel to them, took no wages of them, but chose rather to work with his own hands, and supply his necessities, than to be troublesome to them; in this, indeed, they differed from other churches, who liberally contributed to their ministers, and honourably maintained them:

forgive me this wrong; not that the apostle seriously desired this, or thought that he had done them any real injury, and so acknowledges it; for if any wrong was done hereby, it was to himself, and not them; but it is an ironical way of speaking, and was a sharp rebuke to them, for their ignorance, ingratitude, and negligence.

Gill: 2Co 12:14

Behold, the third time I am ready to come to you,.... 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; see 1Co 16:5, and now a third time he had purposed it in his mind, and had prepared for it, and was just ready to come unto them; when he assures them he had not altered his mind, nor should he change his conduct, but steer the same course he had:

and I will not be burdensome to you; he signifies he would preach the Gospel freely to them, and take nothing of them; and this he says lest they should think with themselves, that though he took no stipend of them before, yet when he came again he would:

for I seek not yours; their money and substance, as did the false apostles:

but you; they themselves, their spiritual good and welfare, the comfort, edification, instruction, and salvation of their immortal souls; like a good and faithful shepherd, who sought not the fleece, but the good of the flock; or rather like a loving tender father, that was affectionately concerned for the good of his children:

for the children ought not to lay up for the parents, but the parents for the children; not but that children ought to take care of, and provide for their aged and indigent parents, and churches ought to maintain their faithful ministers; but the apostle argues from a common fact which nature and affection direct unto, and have formed into a sort of a law, that parents not only care for their children, bring them up, and provide for them food and raiment; but as they are blessed by Providence, lay up treasures for them for tithe to come, and not children for their parents; this is neither usual nor necessary, for however, as the case may be, children may be obliged to maintain their parents when grown old and in want, yet not to lay up substance for them for futurity; and by it the apostle suggests, that he was a spiritual father to these Corinthians, and they were his children; for whose spiritual welfare he had the highest concern, and whatever he did was out of no disrespect to them, but from the strongest affection for them.

Gill: 2Co 12:15

And I will gladly spend,.... Meaning all his time, talents, and strength, which God had bestowed upon him for their spiritual profit and advantage; yea, all that small pittance of worldly goods that he enjoyed: he not only determined to take nothing from them, but was willing to communicate his little substance to them, or spend it in their service; and not only so, but be spent for them:

and be spent for you, or "for your souls": for the good of them; his sense is, either that he was willing to have his whole substance expended, if it would be of any use to them; or his whole strength exhausted, in laborious preaching to them; or even his life to be laid down for them, was it necessary; which sense is favoured by the Syriac and Arabic versions; all which expressed his tender affection as a spiritual father for them: adding,

though the more abundantly I love you, the less I be loved; though he loved them more than he did other churches, or than the false apostles loved them, and yet were loved by them less than he was by other churches; or by them, than the false apostles were; or rather the meaning is, that though he increased in his love, and in the expressions of it to them, and they grew colder and more indifferent to him, yet this should not hinder his warmest desires and most earnest endeavours after their spiritual and eternal welfare. This way of speaking strongly expresses his love to them, and tacitly implies the lukewarmness of theirs to him; and yet that it should be no discouragement to him to proceed in doing them all the service he was capable of.

Gill: 2Co 12:16

But be it so, I did not burden you,.... These words are not spoken by the apostle in his own person of himself, but in the person of his adversaries, and contain a concession and an objection of theirs, but be it so; they granted that he had not burdened the Corinthians, that he had took nothing of them himself for preaching the Gospel; they owned that he had preached it freely; this was so clear a point, and so flagrant a case, that they could not deny it; yet they insinuated to the Corinthians, and objected to the apostle, that though he did not receive anything from them with his own hands, yet he craftily and cunningly made use of others to drain their purses, and receive it for him; and which is suggested in the next clause:

nevertheless, being crafty, I caught you with guile; so say the false apostles of me; for these are not the words of the apostle in his own person; nor to be understood of any spiritual craft, or lawful cunning and prudent artifices used by him, to allure and draw the Corinthians into a good liking and opinion of the Gospel and of his ministry, and so caught them, and was the happy means of their conversion; but they are spoken in the person of the false apostles, charging him with a wicked and criminal craftiness, by making use of other persons in a sly underhanded way, to get this church's money, when he pretended to preach the Gospel freely; to which he answers in the next verse.

Gill: 2Co 12:17

Did I make a gain of you,.... He appeals to the Corinthians against such calumnies and false insinuations, whether ever he had circumvented them in such a manner, or had ever used such artful methods to pillage them; or whether ever he had discovered any covetous disposition towards anything of theirs; or had employed any persons to draw out their substance from them, and get it for himself: he owns he had sent some persons to them on different errands, and asks if he had dealt fraudulently with them,

by any of them whom, says he,

I have sent to you: he desires them to name one single person of the many who came to them from him, that had received any money from them for him; or that they had any reason to believe he had employed for such purposes; and if they could not pitch on a single instance, they ought therefore to look upon this as a downright slander and calumny.

Gill: 2Co 12:18

I desired Titus, and with him I sent a brother,.... The apostle proceeds to mention one or two persons that he had sent unto them, and desires to know whether they could charge them with any such practices. He had desired, exhorted, and encouraged Titus to go unto them, and collect money from them; but not for either of themselves, but for the poor saints at Jerusalem; and he sent another brother along with him, who is by some supposed to be Luke, to be a companion of him, and an assistant to him; and who was a witness of what he did, and for what purpose he was sent, and how he behaved:

did Titus make a gain of you? did he greedily desire your substance? did he show an avaricious temper, or a covetous inclination after your money? did he by any methods extort it from you? say if Titus, or the brother with him, received anything from you, either on their own, or my account?

walked we not in the same Spirit? in the same Spirit of God, being directed and influenced by him; or in the same disposition of mind, being agreed and determined to preach the Gospel freely, and receive nothing for it:

walked we not in the same steps? took the same methods, lived the same course of life, working with their own hands to supply their wants, rather than be burdensome to others: the apostle suggests, that where are the same Spirit, temper, disposition, and principles, there will be the same works and actions; and as for covetousness, it is neither agreeable to the Spirit of God, nor to the spirit of a Christian.

Gill: 2Co 12:19

Again, think you that we excuse ourselves to you?.... The apostle would not have the Corinthians imagine, that by what he had said once and again in this epistle, he meant to excuse himself from coming to them, for he really and sincerely intended it; or that by this long defence of himself against the false apostles, he designed so much an apology for himself, or that he used any feigned words, or artful methods, to exculpate himself from any charge against him, particularly that of covetousness just mentioned; for he had no view to cover himself by studied apologies, and set orations, and evade anything exhibited against him, and make himself look innocent when guilty; it was not with any such intention he had dwelt so long on this subject:

we speak before God in Christ; in all sincerity and uprightness of soul, without colour, guile, or deceit, calling God and Christ to witness the truth of what was said; the apostle spoke all he did, as in the presence of the omniscient God; and as one in Christ, and a preacher of his Gospel, that would not deliver an untruth knowingly, for the whole world:

but we do all things, dearly beloved, for your edification; it was not for himself so much, for his own credit, reputation, and glory, he did what he did; had this been the case, he would not have said the half part of what he had; but it was for their sake, out of love to them, that they might be built up and established in the faith of the Gospel, and not be carried away with the error of the wicked.

Gill: 2Co 12:20

For I fear lest when I come,.... This fear arose from his fatherly affection for them, and care of them:

I shall not find you such as I would; truly penitent for former sins, thoroughly reformed in life and manners, zealous for God, Christ, and the Gospel, and hearty lovers of one another:

and that I shall be found unto you such as ye would not; sharp in his reproofs and admonitions, severe in his corrections and censures, and lawfully using the authority he had from Christ, to punish incorrigible offenders:

lest there be debates; or "strifes", or contentions among them, about words to no profit, or about their ministers, as before; one being for Paul, and another for Apollos, and another for Cephas:

envyings: at each other's gifts, or "jealousies" of one another, and evil surmisings:

wraths; breaking out into words and actions, which discover hatred of mind, a malignant spirit, quite contrary to that of the Gospel:

strifes: law suits before heathen magistrates; contentions in the church who shall be greatest; or about lesser matters of religion, or things indifferent, vain, and trifling, and kept up merely for the sake of victory:

backbitings; speaking evil of one another, detracting from, hurting, or taking away each other's character and good name:

whisperings; secretly sowing discords among friends, and privately suggesting evil things of each other:

swellings; with pride and conceit of themselves, because of their riches, learning, and eloquence, and looking with disdain upon others:

tumults; at church meetings, interrupting one another, going into parties, and making rents and schisms.

Gill: 2Co 12:21

And lest when I come again,.... Another thing which he feared would be the case when he came again to them, that he himself should be afflicted and distressed, seeing them in a disorderly and dissolute course of life, be obliged to punish them, which would be an humiliation and matter of grief to him:

my God will humble me; instead of rejoicing in the fruit of his labours, that they were not in vain, he signifies that he should have great sorrow of heart; and whereas he had promised himself much pleasure and comfort in visiting them, it would be the reverse; and inasmuch as he had boasted of them to others, he should be ashamed:

and that I shall bewail many which have sinned already, or "before"; not before conversion, but before the writing of this or the former epistle; for nothing was more grieving, and occasioned more sorrow and humiliation to the apostle, than the unbecoming walk of professors; and nothing more sensibly affects a faithful minister of the Gospel:

and have not repented of the uncleanness and fornication, and lasciviousness, which they have committed. The city of Corinth was famous, or rather infamous, for unclean practices; as fornication, adultery, lasciviousness in words and deeds, and other unnatural lusts; "Corinthian whores" was a common proverb; nor was it proper for persons to go to Corinth, there were so many snares for lust and uncleanness; there were said to be above a thousand prostitutes in the temple of Venus there ^k; hence the very great impurities and wickedness, which many of the members of this church were guilty of, may be accounted for; some of them had repented, others not, which was the great concern of the apostle: and from hence we may learn, that gracious souls may be suffered to fall into great sins; and that when they are truly brought to repentance, they ought to be restored to communion with the church; but impenitent ones are to be cut off, and remain so, till brought to a due sense of their evils.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 12:9

¹ tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.

² tn Or “is sufficient.”

³ tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 Ï) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (Ì^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.

tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.

⁴ tn Or “my power comes to full strength.”

⁵ tn “Most gladly,” a comparative form used with superlative meaning and translated as such.

⁶ tn Or “may rest on.”

NET Notes: 2Co 12:10

¹ tn Or “I take delight in.”

² tn Or “calamities.”

NET Notes: 2Co 12:11

¹ tn Or “I am in no way inferior.”

NET Notes: 2Co 12:12

¹ tn Or “patience,” “endurance.”

² tn Or “and miracles.”

NET Notes: 2Co 12:13

¹ tn Grk “For in what respect.”

NET Notes: 2Co 12:14

¹ tn Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.

NET Notes: 2Co 12:15

¹ tn Grk “souls.”

NET Notes: 2Co 12:17

¹ tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.

NET Notes: 2Co 12:18

¹ tn The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.

² tn Grk “the.”

³ tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.

⁴ tn Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.

NET Notes: 2Co 12:19

¹ tc The reading “all this time” (πάλαι, palai) is found in several early and important Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א² D Ψ 0278 Ï sy bo; the reading οὐ πάλαι (ou palai) is read by Ì⁴⁶, making the question even more emphatic. The reading of Ì⁴⁶ could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.

² tn Or “for your strengthening”; Grk “for your edification.”

NET Notes: 2Co 12:20

¹ tn Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.

² tn The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.

³ tn Or “intense anger, hostility.”

NET Notes: 2Co 12:21

¹ tn The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.

² tn Or “I will mourn over.”

Geneva Bible: 2Co 12:9

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. ^{( 4 )} Most gladly therefore will I rather glory in my infirmities, that the power of Christ may ^{( i )} rest upon me.

^{( 4 )} He concludes that he will only set his miseries against the vain braggings of the false apostles, and with this also excuses himself, because by their troublesome braggings he was forced to speak as much of those things as he did. That is, because if his apostleship were subverted, his doctrine would necessarily fall.

^{( i )} That I might feel the power of Christ more and more: for the weaker that our tabernacles are, the more does Christ's power appear in them.

Geneva Bible: 2Co 12:10

Therefore I take ^{( k )} pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

^{( k )} I do not only take them patiently and with a good heart, but I also take great pleasure in them.

Geneva Bible: 2Co 12:11

I am become a fool in glorying; ye have compelled me: ^{( 5 )} for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

^{( 5 )} Again he makes the Corinthians witnesses of those things by which God had sealed his apostleship among them, and again he declares by certain arguments how far he is from all covetousness, and also how he is affectionate towards them.

Geneva Bible: 2Co 12:12

Truly the ^{( l )} signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

^{( l )} The arguments by which it may well appear that I am indeed an apostle of Jesus Christ.

Geneva Bible: 2Co 12:13

For what is it wherein ye were inferior to other churches, except [it be] that I myself was not ^{( m )} burdensome to you? forgive me this wrong.

^{( m )} I was not slothful with my own hands, so that I might not be burdensome to you.

Geneva Bible: 2Co 12:16

^{( 6 )} But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

^{( 6 )} He sets aside another most grievous slander, that is, that he did subtly and by others make his gain and profit of them.

Geneva Bible: 2Co 12:19

^{( 7 )} Again, think ye that we excuse ourselves unto you? we speak before God in ^{( n )} Christ: but [we do] all things, dearly beloved, for your edifying.

^{( 7 )} He concludes that he does not write these things to them as though he needed to defend himself, for he is guilty of nothing: but because it is appropriate for them to doubt nothing of his fidelity, who instructed them.

^{( n )} As it becomes him to speak truly and sincerely, that professes himself to be in Christ, that is to say, to be a Christian.

Geneva Bible: 2Co 12:20

^{( 8 )} 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:

^{( 8 )} Having confirmed his authority to them, he rebukes them sharply, and threatens them also like an apostle, showing that he will not spare them from now on, unless they repent, seeing that this is the third time that he has warned them.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 12:1-21

1 For commending of his apostleship, though he might glory of his wonderful revelations,

9 yet he rather chooses to glory of his infirmities;

11 blaming them for forcing him to this vain boasting.

14 He promises to come to them again; but yet altogether in the affection of a father;

20 although he fears he shall to his grief find many offenders, and public disorders there.

Maclaren: 2Co 12:8-9

Strength In Weakness

For this thing I besought the Lord thrice, that it might depart from me. 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.'--2 Cor. 12:8-9.

THIS very remarkable page in the autobiography of the Apostle shows us that he, too, belonged to the great army of martyrs who, with hearts bleeding and pierced through and through with a dart, yet did their work for God. It is of little consequence what his thorn in the flesh may have been. The original word suggests very much heavier sorrow than the metaphor of a thorn' might imply. It really seems to mean not a tiny bit of thorn that might lie half concealed in the finger tip, but one of those hideous stakes on which the cruel punishment of impalement used to be inflicted. And Paul's thought is, not that he has a little, trivial trouble to bear, but that he is, as it were, forced quivering upon that tremendous torture.

Unquestionably, what he means is some bodily ailment or other. The hypothesis that the thorn in the flesh' was the sting of the animal nature inciting him to evil is altogether untenable, because such a thorn could never have been left when the prayer for its removal was earnestly presented; nor could it ever have been, when left, an occasion for glorifying. Manifestly it was no weakness removable by his own effort, no incapacity for service which in any manner approximated to being a fault, but purely and simply some infliction from God's hand (though likewise capable of being regarded as a messenger of Satan') which hindered him in his work, and took down any proud flesh and danger of spiritual exaltation in consequence of the largeness of his religious privileges.

Our text sets before us three most instructive wind-rags, as it were, of the stream of thoughts that passed through the Apostle's mind, in reference to this burden that he had to carry, and may afford wholesome contemplation for us to-day. There is, first, the instinctive shrinking which took refuge in prayer. Then there is the insight won by prayer into the sustaining strength for, and the purposes of, the thorn that was not to be plucked out. And then, finally, there is the peace of acquiescence, and a will that accepts, not the inevitable, but the loving.

I. First Of All We See The Instinctive Shrinking From That Which Tortured The Flesh, Which Takes Refuge In Prayer.

There is a wonderful, a beautiful, and, I suppose, an intentional parallel between the prayers of the servant and of the Master. Paul's petitions are the echo of Gethsemane. There, under the quivering olives, in the broken light of the Paschal moon, Jesus thrice' prayed that the cup might pass from Him. And here the servant, emboldened and instructed by the example of the Master,' thrice' reiterates his human and natural desire for the removal of the pain, whatever it was, which seemed to him so to hinder the efficiency and the fulness, as it certainly did the joy, of his service.

But He who prayed in Gethsemane was He to whom Paul addressed his prayer. For, as is almost always the case in the New Testament, the Lord' here evidently means Christ, as is obvious from the connection of the answer to the petition with the Apostle's final confidence and acquiescence. For the answer was, My strength is made perfect in weakness'; and the Apostle's conclusion is, Most gladly will I glorify in infirmity,' that the strength or power of Christ may rest upon me.' Therefore the prayer with which we have to deal here is a prayer offered to Jesus, who prayed in Gethsemane, and to whom we can bring our petitions and our desires.

Notice how this thought of prayer directed to the Master Himself helps to lead us deep into the sacredest and most blessed characteristics of prayer. It is only telling Christ what is in our hearts. Oh, if we lived in the true understanding of what prayer really is--the emptying out of our inmost desire and thoughts before our Brother, who is likewise our Lord--questions as to what it was permissible to pray for, and what it was not permissible to pray for, would be irrelevant, and drop away of themselves. If we had a less formal notion of prayer, and realised more thoroughly what it was--the speech of a confiding heart to a sympathising Lord--then everything that fills our hearts would be seen to be a fitting object of prayer. If anything is large enough to interest me, it is not too small to be spoken about to Him.

So the question, which is often settled upon very abstract and deep grounds that have little to do with the matter--the question as to whether prayer for outward blessings is permissible--falls away of itself. If I am to talk to Jesus Christ about everything that concerns me, am I to keep my thumb upon all that great department and be silent about it? One reason why our prayers are often so unreal is, because they do not fit our real wants, nor correspond to the thoughts that are busy in our minds at the moment of praying. Our hearts are full of some small matter of daily interest, and when we kneel down not a word about it comes to our lips. Can that be right?

The difference between the different objects of prayer is not to be found in the rejection of all temporal and external, but in remembering that there are two sets of things to be prayed about, and over one set must ever be written If it be Thy will,' and over the other it need not be written, because we are sure that the granting of our wishes is His will. We know about the one that if we ask anything according to His will, He heareth us.' That may seem to be a very poor and shrunken kind of hope to give a man, that if his prayer is in conformity with the previous determination of the divine will, it will be answered. But it availed for the joyful confidence of that Apostle who saw deepest into the conditions and the blessedness of the harmony of the will of God and of man. But about the other set we can only say, Not my will, but Thine be done.' With that sentence, not as a formula upon our lips but deep in our hearts, let us take everything into His presence--thorns and stakes, pinpricks and wounds out of which the life-blood is ebbing--let us take them all to Him, and be sure that we shall take none of them in vain.

So then we have the Person to whom the prayer is addressed, the subjects with which it is occupied, and the purpose to which it is directed. Take away the burden' was the Apostle's petition; but it was a mistaken petition and, therefore, unanswered.

II. That Brings Me To The Second Of The Windings, As I Have Ventured To Call Them,

Of this stream--viz, the insight into the source of strength for, and the purpose of, the thorn that could not be taken away. The Lord said unto me, My grace is sufficient for thee. For My strength' (where the word My' is a supplement, but a necessary one) is made perfect in weakness.'

The answer is, in form and in substance, a gentle refusal of the form of the petition, but it is a more than granting of its essence. For the best answer to such a prayer, and the answer which a true man means when he asks, Take away the burden,' need not be the external removal of the pressure of the sorrow, but the infusing of power to sustain it. There are two ways of lightening a burden, one is diminishing its actual weight, the other is increasing the strength of the shoulder that bears it. And the latter is God's way, is Christ's way, of dealing with us.

Now mark that the answer which this faithful prayer receives is no communication of anything fresh, but it is the opening of the man's eyes to see that already he has all that he needs. The reply is not, I will give thee grace sufficient,' but My grace' (which thou hast now) is sufficient for thee.' That grace is given and possessed by the sorrowing heart at the moment when it prays. Open your eyes to see what you have, and you will not ask for the load to be taken away. Is not that always true? Many a heart is carrying some heavy weight; perhaps some have an incurable sorrow, some are stricken by disease that they know can never be healed, some are aware that the shipwreck has been total, and that the sorrow that they carry to-day will lie down with them in the dust. Be it so! My grace (not shall be, but) is sufficient for thee.' And what thou hast already in thy possession is enough for all that comes storming against thee of disease, disappointment, loss, and misery. Set on the one side all possible as well as all actual weaknesses, burdens, pains, and set on the other these two words--My grace,' and all these dwindle into nothingness and disappear. If troubled Christian men would learn what they have, and would use what they already possess, they would less often beseech Him with vain petitions to take away their blessings which are in the thorns in the flesh. My grace is sufficient.'

How modestly the Master speaks about what He gives! Sufficient'? Is not there a margin? Is there not more than is wanted? The overplus is exceeding abundant,' not only above what we ask or think,' but far more than our need. Two hundred pennyworth of bread is not sufficient that every one may take a little,' says Sense. Omnipotence says, Bring the few small loaves and fishes unto Me ; and Faith dispensed them amongst the crowd; and Experience' gathered up of the fragments that remained' more than there had been when the multiplication began. So the grace utilised increases; the gift grows as it is employed. Unto him that hath shall be given.' And the sufficiency' is not a bare adequacy, just covering the extent of the need, with no overlapping margin, but is large beyond expectation, desire, or necessity; so leading onwards to high hopes and a wider opening of the open mouths of our need that the blessing may pour in.

The other part of this great answer, that the Christ from Heaven spoke in or to the praying spirit of this not disappointed, though refused, Apostle, unveiled the purpose of the sorrow, even as the former part had disclosed the strength to bear it. For, says He, laying down therein the great law of His kingdom in all departments and in all ways, My strength is made perfect '--that is, of course, perfect in its manifestation or operations, for it is perfect in itself already. My strength is made perfect in weakness.' It works in and through man's weakness.

God works with broken reeds. If a man conceits himself to be an iron pillar, God can do nothing with or by him. All the self-conceit and confidence have to be taken out of him first. He has to be brought low before the Father can use him for His purposes. The lowlands hold the water, and, if only the sluice is open, the gravitation of His grace does all the rest and carries the flood into the depths of the lowly heart.

His strength loves to work in weakness, only the weakness must be conscious, and the conscious weakness must have passed into conscious dependence. There, then, you get the law for the Church, for the works of Christianity on the widest scale, and in individual lives. Strength that conceits itself to be such is weakness; weakness that knows itself to be such is strength. The only true source of Power, both for Christian work and in all other respects, is God Himself; and our strength is ours but by derivation from Him. And the only way to secure that derivation is through humble dependence, which we call faith in Jesus Christ. And the only way by which that faith in Jesus Christ can ever be kindled in a man's soul is through the sense of his need and emptiness. So when we know ourselves weak, we have taken the first step to strength; just as, when we know ourselves sinners, we have taken the first step to righteousness; just as in all regions the recognition of the doleful fact of our human necessity is the beginning of the joyful confidence in the glad, triumphant fact of the divine fulness. All our hollownesses, if I may so say, are met with His fulness that fits into them. It only needs that a man be aware of that which he is, and then turn himself to Him who is all that he is not, and then into his empty being will flow rejoicing the whole fulness of God. My strength is made perfect in weakness.'

III. Lastly, Mark The Calm Final Acquiescence In The Loving Necessity Of Continued Sorrow.

Most gladly, therefore, will I rather glory in my infirmity that the power of Christ may rest upon me.' The will is entirely harmonised with Christ's. The Apostle begins with instinctive shrinking, he passes onwards to a perception of the purpose of his trial and of the sustaining grace; and he comes now to acquiescence which is not passivity, but glad triumph. He is more than submissive, he gladly glories in his infirmity in order that the power of Christ may spread a tabernacle over' him. It is good for me that I have been afflicted,' said the old prophet. Paul says, in a yet higher note of concord with God's will, I am glad that I sorrow. I rejoice in weakness, because it makes it easier for me to cling, and, clinging, I am strong, and conquer evil.' Far better is it that the sting of our sorrow should be taken away, by our having learned what it is for, and having bowed to it, than that it should be taken away by the external removal which we sometimes long for. A grief, a trial, an incapacity, a limitation, a weakness, which we use as a means of deepening our sense of dependence upon Him, is a blessing, and not a sorrow. And if we would only go out into the world trying to interpret its events in the spirit of this great text, we should less frequently wonder and weep over what sometimes seem to us the insoluble mysteries of the sorrows of ourselves and of other men. They are all intended to make it more easy for us to realise our utter hanging upon Him, and so to open our hearts to receive more fully the quickening influences of His omnipotent and self-sufficing grace.

Here, then, is a lesson for those who have to carry some cross and know they must carry it throughout life. It will be wreathed with flowers if you accept it. Here is a lesson for all Christian workers. Ministers of the Gospel especially should banish all thoughts of their own cleverness, intellectual ability, culture, sufficiency for their work, and learn that only when they are emptied can they be filled, and only when they know themselves to be nothing are they ready for God to work through them. And here is a lesson for all who stand apart from the grace and power of Jesus Christ as if they needed it not. Whether you know it or not, you are a broken reed; and the only way of your ever being bound up and made strong is that you shall recognise your sinfulness, your necessity, your abject poverty, your utter emptiness, and come to Him who is righteousness, riches, fulness, and say, Because I am weak, be Thou my strength.' The secret of all noble, heroic, useful, happy life lies in the paradox, When I am weak, then am I strong,' and the secret of all failures, miseries, hopeless losses, lies in its converse, When I am strong, then am I weak.'

Maclaren: 2Co 12:14

Not Yours But You

I seek not yours, but you.'--2 Cor. 12:14.

MEN are usually quick to suspect others of the vices to which they themselves are prone. It is very hard for one who never does anything but with an eye to what he can make out of it, to believe that there are other people actuated by higher motives. So Paul had, over and over again, to meet the hateful charge of making money out of his apostleship. It was one of the favourite stones that his opponents in the Corinthian Church, of whom there were very many, very bitter ones, flung at him. In this letter he more than once refers to the charge. He does so with great dignity, and with a very characteristic and delicate mixture of indignation and tenderness, almost playfulness. Thus, in the context, he tells these Corinthian grumblers that he must beg their pardon for not having taken anything of them, and so honoured them. Then he informs them that he is coming again to see them for the third time, and that that visit will be marked by the same independence of their help as the others .had been. And then he just lets a glimpse of his pained heart peep out in the words of my text. I seek not yours, but you.' There speaks a disinterested love which feels obliged, and yet reluctant, to stoop to say that it is love, and that it is disinterested. Where did Paul learn this passionate desire to possess these people, and this entire suppression of self in the desire? It was a spark from a sacred fire, a drop from an infinite ocean, an echo of a divine voice. The words of my text would never have been Paul's if the spirit of them had not first been Christ's. I venture to take them in that aspect, as setting forth Christ's claims upon us, and bearing very directly on the question of Christian service and of Christian liberality.

I. So, Then, First Of All, I Remark, Christ Desires Personal Surrender.

I seek not yours, but you,' is the very mother-tongue of love; but upon our lips, even when our love is purest, there is a tinge of selfishness blending with it, and very often the desire for another's love is as purely selfish as the desire for any material good. But in so far as human love is pure in its desire to possess another, we have the right to believe the deep and wonderful thought that there is something corresponding to it in the heart of Christ, which is a revelation for us of the heart of God; and that, however little we may be able to construe the whole meaning of the fact, He does stretch out an arm of desire towards us; and for His own sake, as for ours, would fain draw us near to Himself, and is satisfied,' as He is not without it, when men's hearts yield themselves up to Him, and let Him love them and lavish Himself upon them. I do not venture into these depths, but I would lay upon our hearts that the very inmost meaning of all that Jesus Christ has said, and is saying, to each of us by the records of His life, by the pathos of His death, by the miracle of His Resurrection, by the glory of His Ascension, by the power of His granted Spirit, is, I seek you.'

And, brethren, our self-surrender is the essence of our Christianity. Our religion lies neither in our heads nor in our acts; the deepest notion of it is that it is the entire yielding up of ourselves to Jesus Christ our Lord. There is plenty of religion which is a religion of the head and of creeds. There is plenty of religion which is the religion of the hand and of the tongue, and of forms and ceremonies and sacraments; external worship. There is plenty of religion which surrenders to Him some of the more superficial parts of our personality, whilst the ancient Anarch, Self, sits undisturbed on his dark throne, in the depths of our being. But none of these are the religion that either Christ requires or that we need. The only true notion of a Christian is a man who can truly say, I live, yet not I, but Christ liveth in me.'

And that is the only kind of life that is blessed; our only true nobleness and beauty and power and sweetness are measured by, and accurately correspond with, the completeness of our surrender of ourselves to Jesus Christ. As long as the earth was thought to be the centre of the planetary system there was nothing but confusion in the heavens. Shift the centre to the sun and all becomes order and beauty. The root of sin, and the mother of death, is making myself my own law and Lord; the germ of righteousness, and the first pulsations of life, lie in yielding ourselves to God in Christ, because He has yielded Himself unto us.

I need not remind you, I suppose, that this self-surrender is a great deal more than a vivid metaphor: that it implies a very hard fact; implies at least two things, that we have yielded ourselves to Jesus Christ, by the love of our hearts, and by the unreluctant sub- mission of our wills, whether He commands or whether He sends sufferings or joys.

And, oh, brethren, be sure of this, that no such giving of myself away, in the sweet reciprocities of a higher than human affection, is possible, in the general, and on the large scale, if you evacuate from the Gospel the great truth, He loved me, and gave Himself for me.' I believe--and therefore I am bound to preach it--that the only power which can utterly annihilate and cast out the dominion of self from a human soul is the power that is lodged in the sacrifice of Jesus Christ on the Cross for sinful men.

And whilst I would fully recognise all that is noble, and all that is effective, in systems either of religion, or of irreligious morality, which have no place within their bounds for that great motive, I am sure of this, that the evil self within us is too strong to be exorcised by anything short of the old message, Jesus Christ has given His life for thee, wilt thou not give thyself unto Him?'

II. Christ Seeks Personal Service.

I seek you'; not only for My love, but for My tools; for My instruments in carrying out the purposes for which I died, and establishing My dominion in the world. Now I want to say two or three very plain things about this matter, which lies very near my heart, as to some degree responsible for the amount of Christian activity and service in this my congregation. Brethren, the surrender of ourselves to Jesus Christ in acts of direct Christian activity and service, will be the outcome of a real surrender of ourselves to Him in love and obedience.

I cannot imagine a man who, in any deep sense, has realised his obligations to that Saviour, and in any real sense has made the great act of self-renunciation, and crowned Christ as his Lord, living for the rest of his life, as so many professing Christians do, dumb and idle, in so far as work for the Master is concerned. It seems to me that, among the many wants of this generation of professing Christians, there is none that is more needed than that a wave of new consecration should pass over the Church. If men who call themselves Christians lived more in habitual contact with the facts of their redeeming Saviour's sacrifice for them, there would be no need to lament the fewness of the labourers, as measured against the overwhelming multitude of the fields that are white to harvest. If once that flood of a new sense of Christ's gift, and a consequent new completeness of our returned gifts to Him, flowed over the churches, then all the little empty ravines would be filled with a flashing tide. Not a shuttle moves, not a spindle revolves, until the strong impulse born of fire rushes in; and then, all is activity. It is no use to flog, flog, flog, at idle Christians, and try to make them work. There is only one thing that will set them to work, and that is that they shall live nearer their Master, and find out more of what they owe to Him; and so render themselves up to be His instruments for any purpose for which He may choose to use them.

This surrender of ourselves for direct Christian service is the only solution of the problem of how to win the world for Jesus Christ. Professionals cannot do it. Men of my class cannot do it. We are clogged very largely by the fact that, being necessarily dependent on our congregations for a living, we cannot, with as clear an emphasis as you can, go to people and say, We seek not yours, but you.' I have nothing to say about the present ecclesiastical arrangements of modern Christian communities. That would take me altogether from my present purposes, but I want to lay this upon your consciences, dear brethren, that you who have other means of living than proclaiming Christ's name have an advantage, which it is at your peril that you fling away. As long as the Christian Church thought that an ordained priest was a man who could do things that laymen could not do, the limitation of Christian service to the priesthood was logical But when the Christian Church, especially as represented by us Nonconformists, came to believe that a minister was only a man who preached the Gospel, which every Christian man is bound to do, the limitations of Christian service to the official class became an illogical survival, utterly incongruous with the fundamental principles of our conception of the Christian Church. And yet here it is, devastating our churches to-day, and making hundreds of good people perfectly comfortable, in an unscriptural and unchristian indolence, because, forsooth, it is the minister's business to preach the Gospel. I know that there is not nearly as much of that indolence as there used to be. Thank God for that. There are far more among our congregations than in former times who have realised the fact that it is every Christian man's task, somehow or other, to set forth the great name of Jesus Christ. But still, alas, in a church with, say, 400 members, you may knock off the last cypher, and you will get a probably not too low statement of the number of people in it who have realised and fulfilled this obligation. What about the other 360 dumb dogs, that will not bark'? And in that 360 there will probably be several men who can make speeches on political platforms, and in scientific lecture-halls, and about social and economical questions, only they cannot, for the life of them, open their mouths and say a word to a soul about Him whom they say they serve, and to whom they say they belong.

Brethren, this direct service cannot be escaped from, or commuted by a money payment. In the old days a man used to escape serving in the militia if he found a substitute, and paid for him. There are a great many good Christian people who seem to think that Christ's army is recruited on that principle. But it is a mistake. I seek you, not yours.'

III. Lastly, And Only A Word. Christ Seeks Us, And Ours.

Not you without yours, still less yours without you. This is no place, nor is the fag end of a sermon the time, to talk about so wide a subject as the ethics of Christian dealing with money. But two things I will say--consecration of self is extremely imperfect which does not include the consecration of possessions, and, conversely, consecration of possessions which does not flow from, and is not accompanied by, the consecration of self, is nought.

If, then, the great law of self-surrender is to run through the whole Christian life, that law, as applied to our dealing with what we own, prescribes three things. The first is stewardship, not ownership; and that all round the circumference of our possessions. Depend upon it, the angry things that we hear to-day about the unequal distribution of wealth will get angrier and angrier, and will be largely justified in becoming so by the fact that so many of us, Christians included, have firmly grasped the notion of possession, and utterly forgotten the obligation of stewardship.

Again, the law of self-surrender, in its application to all that we have, involves our continual reference to Jesus Christ in our disposition of these our possessions. I draw no line of distinction, in this respect, between what a man spends upon himself, and what he spends upon charity,' and what he spends upon religious objects. One principle is to govern, getting, hoarding, giving, enjoying, and that is, that in it all Christ shall be Master.

Again, the law of self-surrender, in its application to our possessions, implies that there shall be an element of sacrifice in our use of these; whether they be possessions of intellect, of acquirement, of influence, of position, or of material wealth. The law of help is sacrifice, and the law for a Christian man is that he shall not offer unto the Lord his God that which costs him nothing.

So, dear friends, let us all get near to that great central fire till it melts our hearts. Let the love which is our hope be our pattern. Remember that though only faintly, and from afar, can the issues of Christ's great sacrifice be reproduced in any actions of ours, the spirit which brought Him to die is the spirit which must instruct and inspire us to live. Unless we can say, He loved me, and gave Himself for me; I yield myself to Him'; and unless our lives confirm the utterance, we have little right to call ourselves His disciples.

THE END

Galatians

MHCC: 2Co 12:7-10

The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will keep us from being exalted above measure; and spiritual burdens are ordered to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan which he sent for evil; but God designed it, and overruled it for good. Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh, we should give ourselves to prayer. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.

MHCC: 2Co 12:11-21

We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.

Matthew Henry: 2Co 12:1-10

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, 2Co 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 (2Co 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. 2Pe 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, 2Co 12:1. He therefore did not mention this immediately, nor till above fourteen years after, 2Co 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 (2Co 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 revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, 2Co 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. 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. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, 2Co 12:7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, 2Co 12:8. 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 apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: - [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (2Co 12:9), and took pleasure in them, 2Co 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, 2Co 12:10. And the reason of his glory and joy on account of these things was this - they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

Matthew Henry: 2Co 12:11-21

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 2Co 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 (2Co 12:13) he had not been burdensome to them, for the time past, and tells them (2Co 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 (2Co 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, 2Co 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, 2Co 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 them. 5. He was a man who did all things for edifying, 2Co 12:19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, 2Co 12:20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, 2Co 12:21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them.

Barclay: 2Co 12:1-10

If we have any sensitiveness, we should read this passage with a certain reverence, for in it Paul lays bare his heart and shows us at one and the same time his glory and his pain.

All against his will he is still setting out his credentials, and he tells of an experience at which we can only wonder and which we cannot even try to probe. In the strangest way he seems to stand outside himself and look at himself. "I know a man," he says. The man is himself and yet Paul can look at the man who had this amazing experience with a kind of wondering detachment. For the mystic, the great aim of all religious experience is the vision of God and union with him.

The mystic always has aimed at that moment of wonder when "the seer and the Seen are one." In their traditions the Jews said that four rabbis had had this vision of God. Ben Azai had seen the glory and had died. Ben Soma beheld it and went mad. Acher saw it and "cut up the young plants," that is, in spite of the vision he became a heretic and ruined the garden of truth. Akiba alone ascended in peace and in peace came back. We cannot even guess what happened to Paul. We need not form theories about the number of heavens because of the fact that he speaks of the third heaven. He simply means that his spirit rose to an unsurpassable ecstasy in its nearness to God.

One lovely thing we may note, for it will help a little. The word Paradise comes from a Persian word which means a walled-garden. When a Persian king wished to confer a very special honour on someone specially dear to him, he made him a companion of the garden and gave him the right to walk in the royal gardens with him in intimate companionship. In this experience, as never before and never again, Paul had been the companion of God.

After the glory came the pain. The King James Version and the Revised Standard Versions speak of the thorn in the flesh. The word (skolops, 4647) can mean thorn but more likely it means stake. Sometimes criminals were impaled upon a sharp stake. It was a stake like that that Paul felt was twisting in his body. What was it? Many answers have been given. First we look at those which great men have held but which, in face of the evidence, we must discard.

(i) The thorn has been taken to mean spiritual temptations; the temptation to doubt and to shirk the duties of the apostolic life, and the sting of conscience when temptation conquered. That was Calvin's view.

(ii) It has been taken to mean the opposition and persecution which he had to face, the constant battle with those who tried to undo his work. That was Luther's view.

(iii) It has been taken to mean carnal temptations. When the monks and the hermits shut themselves up in their monasteries and their cells they found that the last instinct that could be tamed was that of sex. They wished to eliminate it but it haunted them. They held that Paul was like that; and this is the common Roman Catholic view to this day.

None of these solutions can be right, for three reasons. (a) The very word "stake" indicates an almost savage pain. (b) The whole picture before us is one of physical suffering. © Whatever the thorn was, it was intermittent, for, although it sometimes prostrated Paul, it never kept him wholly from his work. So then let us look at the other suggestions.

(iv) It has been suggested that the thorn was Paul's physical appearance. "His bodily presence is weak" (2Co 10:10). It has been suggested that he suffered from some disfigurement which made him ugly and hindered his work. But that does not account for the sheer pain that must have been there.

(v) One of the commonest solutions is epilepsy. It is painful and recurrent, and between attacks the sufferer can go about his business. It produced visions and trances such as Paul experienced. It can be repellent; in the ancient world it was attributed to demons. In the ancient world when people saw an epileptic they spat to ward off the evil demon. In Gal 4:14Paul says that when the Galatians saw his infirmity they did not reject him. The Greek word literally means you did not spit at me. But this theory has consequences which are hard to accept. It would mean that Paul's visions were epileptic trances, and it is hard to believe that the visions which changed the world were due to epileptic attacks.

(vi) The oldest of all theories is that Paul suffered from severe and prostrating headaches. Both Tertullian and Jerome believed that.

(vii) That may well lead us to the truth, for still another theory is that Paul suffered from eye trouble and this would explain the headaches. After the glory on the Damascus Road passed, he was blind (Act 9:9). It may be that his eyes never recovered again. Paul said of the Galatians that they would have plucked out their eyes and would have given them to him (Gal 4:15). At the end of Galatians he writes, "See in what large letters I am writing to you" (Gal 6:11), as if he was describing the great sprawling characters of a man who could hardly see.

(viii) By far the most likely thing is that Paul suffered from chronically recurrent attacks of a certain virulent malarial fever which haunted the coasts of the eastern Mediterranean. The natives of the country, when they wished to harm an enemy, prayed to their gods that he should be "burnt up" with this fever. One who has suffered from it describes the headache that accompanies it as being like "a red-hot bar thrust through the forehead." Another speaks of "the grinding, boring pain in one temple, like the dentist's drill--the phantom wedge driven in between the jaws," and says that when the thing became acute it "reached the extreme point of human endurance." That in truth deserves the description of a thorn in the flesh, and even of a stake in the flesh. The man who endured so many other sufferings had this agony to contend with all the time.

Paul prayed that it might be taken from him, but God answered that prayer as he answers so many prayers--he did not take the thing away but gave Paul strength to bear it. That is how God works. He does not spare us things, but makes us able to conquer them.

To Paul came the promise and the reality of the all-sufficient grace. Now let us see from his life some few of the things for which that grace was sufficient.

(i) It was sufficient for physical weariness. It made him able to go on. John Wesley preached 42,000 sermons. He averaged 4,500 miles a year. He rode 60 to 70 miles a day and preached three sermons a day on an average. When he was 83 he wrote in his diary, "I am a wonder to myself. I am never tired, either with preaching, writing, or travelling." That was the work of the all-sufficient grace.

(ii) It was sufficient for physical pain. It made him able to bear the cruel stake. Once a man went to visit a girl who was in bed dying of an incurable and a most painful disease. He took with him a little book of cheer for those in trouble, a sunny book, a happy book, a laughing book. "Thank you very much," she said, "but I know this book." "Have you read it already?" asked the visitor. The girl answered, "I wrote it." That was the work of the all-sufficient grace.

(iii) It was sufficient for opposition. All his life Paul was up against it and all his life he never gave in. No amount of opposition could break him or make him turn back. That was the work of the all-sufficient grace.

(iv) It made him able, as all this letter shows, to face slander. There is nothing so hard to face as misinterpretation and cruel misjudgment. Once a man flung a pail of water over Archelaus the Macedonian. He said nothing at all. And when a friend asked him how he could bear it so serenely, he said, "He threw the water not on me, but on the man he thought I was." The all-sufficient grace made Paul care not what men thought him to be but what God knew him to be.

It is the glory of the gospel that in our weakness we may find this wondrous grace, for always man's extremity is God's opportunity.

Barclay: 2Co 12:11-18

This passage, in which Paul is coming near to the end of his defence, reads like the words of a man who has put out some tremendous effort and is now weary. It almost seems that Paul is limp with the effort that he has made.

Once again he speaks with distaste of this whole wretched business of self-justification; but the thing has got to be gone through. That he should be discredited might be a small thing, but that his gospel should be rendered ineffective is something that cannot be allowed.

(i) First of all, he claims that he is every bit as good an apostle as his opponents with their claims to be super-apostles. And his claim is based on one thing--the effectiveness of his ministry. When John the Baptist sent his messengers to ask Jesus if he really was the promised one or if they must look for another, Jesus' answer was, "Go back and tell John what is happening" (Luk 7:18-22). When Paul wants to guarantee the reality of the gospel which he preached in Corinth, he makes a list of sins and sinners and then adds the flashing sentence, "And such were some of you" (1Co 6:9-11). Once Dr. Chalmers was congratulated on a great speech to a crowded assembly. "Yes," he said, "but what did it do?" Effectiveness is the proof of reality. The reality of a Church is not seen in the splendour of its buildings or the elaborateness of its worship or the wealth of its givings or even the size of its congregations; it is seen in changed lives, and, if there are no changed lives, the essential element of reality is missing. The one standard by which Paul would have his apostleship judged was its ability to bring the life-changing grace of Jesus Christ to men.

(ii) It must have sorely rankled with the Corinthians that Paul would accept nothing from them, for again and again he returns to that charge. Here he lays down again one of the supreme principles of Christian giving. "It is not your money I want," he says, "it is you." The giving which does not give itself is always a poor thing, There are debts that we can discharge by paying money, but there are others in which money is the least of it.

H. L. Gee somewhere tells of a tramp who came begging to a good woman's door. She went to get something to give him and found that she had no change in the house. She went to him and said, "I have not a penny of small change. I need a loaf of bread. Here is a pound note. Go and buy the loaf and bring me back the change and I will give you something." The man executed the commission and returned and she gave him a small coin. He took it with tears in his eyes. "It's not the money," he said, "it's the way you trusted me. No one ever trusted me like that before, and I can't thank you enough." It is easy to say that the woman took a risk that only a soft-hearted fool would take, but she had given that man more than money, she had given him something of herself by giving her trust.

Turgeniev tells how one day he was stopped on the street by a beggar. He felt in his pocket; he had absolutely no money with him. Impulsively he stretched out his hand, "My brother," he said, "I can give you nothing but this." The beggar said, "You called me brother; you took my hand; that too is a gift." The comfortable way to discharge one's duty to the Church, to the charities which help our fellow men, to the poor and the needy, is to give a sum of money and have done with it. It is not nothing, but it is far from everything, for in all true giving the giver must give not only his substance but himself.

(iii) It seems that the Corinthians had had one last charge against Paul. They could not say that he had ever taken any advantage of them; not even their malignancy could find any grounds for that. But they seem to have hinted that quite possibly some of the money collected for the poor of Jerusalem had stuck to the fingers of Titus and of Paul's other emissary and that Paul had got his share that way. The really malicious mind will stick at nothing to find a ground of criticism. Paul's loyalty to his friends leaps to defend them. It is not always safe to be the friend of a great man; It is easy to become involved in his troubles. Happy is the man who has supporters whom he can trust as he would trust his own soul. Paul had followers like that. Christ needs them, too.

Barclay: 2Co 12:19-21

As he comes near the end of his defence one thing strikes Paul. All this citing of his qualifications and all this self apology may look as if he cared a great deal for what men thought of him. Nothing could be further from the truth. So long as Paul knew himself to be right with God, he did not greatly care what men thought, and what he has said must not be misconstrued as an attempt to win their approval. On one occasion Abraham Lincoln and his counsellors had taken an important decision. One of the counsellors said, "Well, Mr. President, I hope that God is on our side." Lincoln answered, "What I am worried about is, not if God is on our side, but if we are on God's side." Paul's supreme aim was to stand right with God no matter what men thought or said.

So he moves on to the visit which he intends to pay to Corinth. Rather grimly he says that he hopes that he will not find them as he would not wish them to be, for, if that happens, they will assuredly find him what they would not wish him to be. There is a certain threat there. He does not want to take stern measures, but, if necessary, he will not shrink from them. Then Paul goes on to list what might be called the marks of the unchristian Church.

There is strife (eris, 2054). This is a word of battles. It denotes rivalry and competition, discord about place and prestige. It is the characteristic of the man who has forgotten that only he who humbles himself can be exalted.

There is envy (zelos, 2205). This is a great word which has come down in the world. Originally it described a great emotion, that of the man who sees a fine life or a fine action and is moved to emulation. But emulation can so easily become envy, the desire to have what is not ours to have, the spirit which grudges others the possession of anything denied to us. Emulation in fine things is a noble quality; but envy is the characteristic of a mean and little mind.

There are outbursts of anger (thumoi, 2372). This does not denote a settled and prolonged wrath. It denotes sudden explosions of passionate anger. It is the kind of anger which Basil described as the intoxication of the soul, that sweeps a man into doing things for which afterwards he is bitterly sorry. The ancients said themselves that such outbursts were more characteristic of beasts than men. The beast cannot control itself; man ought to be able to do so; and when passion runs away with him he is more kin to the unreasoning and undisciplined beast than he is to thinking man.

There is the factious spirit (eritheia). Originally this word simply described work which is done for pay, the work of the day labourer. It went on to describe the work which is done for no other motives than for pay. It describes that utterly selfish and self-centred ambition which has no idea of service and which is in everything for what it can get out of it for itself.

There are slanderings and whisperings (katalaliai (2636) and psithurismoi, 5587). The first word describes the open, loud-mouthed attack, the insults flung out in public, the public vilification of some person whose views are different. The second is a much nastier word. It describes the whispering campaign of malicious gossip, the slanderous story murmured in someone's ear, the discreditable tale passed on as a spicy secret. With the first kind of slander a man can at least deal because it is a frontal attack. With the second kind he is often helpless to deal because it is an underground movement which will not face him, and an insidious poisoning of the atmosphere whose source he cannot attack because he does not know it.

There is conceit (phusioseis, 5450). Within the Church a man should certainly magnify his office, but, equally certainly, he should never magnify himself. When men see our good deeds, it is not we whom they should glorify but the Father in heaven whom we serve and who has enabled us to do them. There is disorder (akatastasiai, 181). This is the word for tumults, disorders, anarchy. There is one danger which ever besets a Church. A Church is a democracy, but it may become a democracy run mad. A democracy is not a place where every man has a right to do what he likes; it is a place where people enter into a fellowship in which the watchword is not independent isolation but interdependent togetherness.

Finally there are the sins of which even yet some of the recalcitrant Corinthians may not have repented. There is uncleanness (akatharsia, 167). The word means everything which would unfit a man to enter into God's presence. It describes the life muddied with wallowing in the world's ways. Kipling prayed,

"Teach us to rule ourselves alway,

Controlled and cleanly night and day."

Akatharsia (167) is the very opposite of that clean purity.

There is fornication (porneia, 4202). The Corinthians lived in a society which did not regard adultery as a sin and expected a man to take his pleasures where he could. It was so easy to be infected and to relapse into what appealed so much to the lower side of human nature. They must lay hold on that hope which can,

"Purge the soul from sense and sin,

As Christ himself is pure."

There was uncleanness (aselgeia, 766). Here is an untranslatable word. It does not solely mean sexual uncleanness; it is sheer wanton insolence. As Basil defined it, "It is that attitude of the soul which has never borne and never will bear the pain of discipline." It is the insolence that knows no restraint, that has no sense of the decencies of things, that will dare anything that wanton caprice demands, that is careless of public opinion and its own good name so long as it gets what it wants. Josephus ascribes it to Jezebel who built a temple to Baal in the very city of God itself. The basic Greek sin was hubris (5196), and hubris is that proud insolence which gives neither God nor man his place. Aselgeia (766) is the insolently selfish spirit, which is lost to honour, and which will take what it wants, where it wants, in shameless disregard of God and man.

Constable: 2Co 10:1--13:11

IV. APPEALS CONCERNING PAUL'S APOSTOLIC AUTHORITY 10:1--13:10

In this third and last major division of his epistle the apostle Paul defended his apostolic authority. He did this to silence his critics in Corinth and perhaps elsewhere permanently and to confirm the united support of the Christians there. One of Paul's major purposes in writing this letter was to prepare the way for his next visit. He had just referred to that "anticipated visit" (9:3-4). Consequently he felt compelled to establish his apostolic authority firmly. Broomall's observation on the tone of 2 Corinthians generally is especially true of chapters 10-13.

"The progress of thought in this epistle is like the movement of a mighty army advancing over rugged terrain still inhabited by pockets of stubborn resistance."²⁴³

Constable: 2Co 11:1--12:19

B. Claims made by Paul 11:1-12:18

In this section Paul gave further evidence that he possessed apostolic authority to encourage the whole Corinthian church to continue to respond positively to his ministry.

Constable: 2Co 12:1-10

4. Special revelations Paul received 12:1-10

Paul had cited his freedom to minister without the Corinthians' financial support and his sufferings in ministry as grounds for boasting. He next mentioned the special visions and revelations that God had granted him. He referred to these here to bolster his readers' confidence in his apostolic calling and authority further.

12:1 The apostle again explained that he felt his boasting was necessary to convince the fleshly-minded Corinthian minority. It was not profitable for any other reason.

All visions of this type were revelations, but not all revelations came through visions. Furthermore visions are always seen, but revelations may be seen or perceived in other ways.

"If, as seems likely, his opponents are claiming paranormal experiences to validate their apostolate (cf. on 5:12-13), the very vagueness of Paul's reference may be his way of asserting the uniqueness of his apostolate."²⁷⁴

12:2-4 The "man" of whom Paul spoke in the third person was himself (cf. vv. 7-9). He referred to himself this way probably out of reluctance to speak of this matter. Moreover he wanted to minimize the effect of boasting, which citing such a spectacular experience would have produced.

Paul could not tell (did not know) whether God had transported him physically into the third heaven (cf. Acts 8:39; 1 Thess. 4:17) or whether his experience had been a vision (cf. Gen. 15:12-21; Ezek. 1:1). The third heaven probably represents the presence of God. It could be a technical description of God's abode above the cloudy heavens overhead and beyond the farthest reaches of space that man can perceive. "Paradise" (v. 4) is a good synonym for the third heaven (cf. Luke 23:43; Rev. 2:7).

What Paul heard, not what he saw there, is that to which the apostle referred. That message was personal; Paul never revealed in Scripture what God told him. However, it had the effect of strengthening his faith and hope that the Lord would abundantly reward his sufferings. This experience evidently took place when Paul was ministering in and around Tarsus. He did so about 42 A.D., 14 years before 56 A.D., the most probable date for the composition of 2 Corinthians.

"The man who experienced the ineffable ascent' even to the third heaven was the same man who had experienced the undistinguished descent' from a window in the Damascus wall [11:32-33]."²⁷⁵

12:5-6 Such a revelation could have made Paul quite a Christian celebrity had he publicized it. Nevertheless he preferred to proclaim his sufferings since then people could see more easily the supernatural working of God through him. Paul did not want his converts to form an opinion of him based on what they heard about him. He preferred that they do so because of what they saw and heard with their own eyes and ears. Besides, other people could not verify many of his experiences.

12:7 Others might live in awe of Paul because of the spectacular revelations they had heard he had received, but Paul himself was in no danger of becoming too impressed with himself. God had given him a "thorn" (Gr. skolops, better than "stake") in his flesh. This was a gracious gift from God, though it was unpleasant to Paul. It reminded him of his limitations and so kept him humble.

"In this passage there is a complete reversal of the religious pride and the religious triumphalism of the superlative' apostles. Genuinely apostolic ministry sustains weaknesses . . . on behalf of Christ,' replicating his sufferings yet finding power in ministry in dependence on him. There is no place for arrogance in ministry."²⁷⁶

Why did Paul change from the third person to the first person in describing this experience? He probably did so because there was no danger that others would think too highly of him because of the outcome of his vision.

Does "flesh" here mean his physical flesh or his sinful human nature? Was the "thorn" a physical affliction or some external problem? Many early church Fathers and Reformers understood the thorn as a spiritual temptation, perhaps a tendency toward pride or the opposition of Paul's enemies. Some modern Roman Catholic interpreters take it as temptation assailing moral purity. Many modern Protestant interpreters see it as a physical illness or infirmity such as bad eyesight, a speech impediment, malaria, or epilepsy (cf. Gal. 4:13-15). Since the scriptural data does not provide a definite answer, it seems best to suspend judgment on this decision. Various commentators have made good cases for every one of the positions described above.

Paul regarded his thorn in the flesh as a messenger that came from Satan to frustrate him (cf. Job 2:1-10). Nevertheless God had permitted it and would use it to bring good out of evil (Rom. 8:28).

12:8 Normally Paul meant Jesus Christ when he used the title "the Lord." There are other scriptural examples of believers addressing their prayers to the second person of the Trinity (Acts 1:24; 7:59). However normally they addressed the Father in the name of the Son with the Spirit's help (e.g., Eph. 2:18). Here "Lord" definitely means God, and probably it means Jesus with emphasis on His being Paul's master (cf. Acts 9:5). The fact that Paul repeated his petition three times shows how intensely he wanted God to remove his affliction, like Jesus in Gethsemane.

12:9-10 Here is an example of God denying a prayer request because He wanted to give something better (though not more comfortable). What we must learn from what Paul told us about this messenger of Satan is that God used it to teach the apostle dependence on Himself and the sufficiency of His grace. So thoroughly had Paul learned this lesson that he even boasted about his afflictions. He realized that when he was naturally weak the Lord would provide the power that he lacked and needed. He enabled Paul to do things he could not have done had he been naturally strong (cf. Rom. 8:35-37).

"This is the summit of the epistle, the lofty peak from which the whole is viewed in true proportion."²⁷⁷

This is one of the most important lessons every ambassador of Jesus Christ must learn. Both natural weakness and supernatural power are constantly at work in us, as they were in Paul and in Jesus. The Cross is the greatest example of divine power working through human weakness. The greater we sense our weakness, the more we will sense God's power (cf. Eph. 3:16; Phil. 4:13).

We may not have experienced as high spiritual highs or as low spiritual lows as Paul did, but we, too, are in constant need of being aware of God's supernatural power. Our success does not depend on our natural abilities but on God's power working in and through us. Human weakness can be a profound blessing if it results in our depending more on God and less on self.

"It was not, however, in the weaknesses themselves that Paul took delight but in the opportunity sufferings endured for Christ's sake' afforded him for Christ's power to reside and be effective in his life (v. 9b)."²⁷⁸

"Human weakness provides the opportunity for divine power."²⁷⁹

"In the Fool's Speech' proper [11:21b-12:10] Paul (1) exposes the triumphalism of the false apostles,' whose keyword is hyper (they have more' to offer than Paul, whom they are above,' or better' than), but also (2) boasts' of his weaknesses,' that is, of those sufferings incurred in the course of ministry in replication of the sufferings of Christ."²⁸⁰

Constable: 2Co 12:11-18

5. Paul's supernatural miracles and paternal love 12:11-18

In this pericope Paul concluded his claims to be a genuine apostle by citing the miracles that God had done and the love that He had manifested to the Corinthians through Paul. He did this to dispel any lingering reservations any of his readers might have had concerning his apostolic credentials.

Constable: 2Co 12:11-13

Paul's previous conduct in Corinth 12:11-13

12:11 Again Paul reminded his readers that he had spoken of his own qualifications as an apostle as he had only because the Corinthians required such proof. He had not done so because he wanted to commend himself or because his critics boastfully commended themselves. The majority in the church should have defended him before the critical minority.

"If any Christian community was qualified to write Paul's testimonial, it was the Corinthian church. They had remained silent, forcing Paul to speak up. His action had been excusable, but not theirs. Commendation was what he deserved and they owed."²⁸¹

They knew he was just as qualified as the "super-apostles" (Gr. huperlian apostolon, i.e., probably the Twelve or possibly the false apostles, cf. 11:5). Paul considered himself a "nobody" in the sense that he had received everything that made him an apostle. Apart from the grace and calling of God he was not superior to any other believer. Another possibility is that when Paul called himself a nobody he was speaking ironically, using a description of himself that his critics employed.

12:12 The "signs of an apostle" refer generally to the supernatural gifts and activities that marked the true apostles. This reference seems to indicate that Paul was referring to the Twelve rather than to the professed apostles when he used the term "super-apostles" (v. 11; 11:5). God had enabled Paul to manifest these signs, so he described them as being done among them rather than as he having done them. Paul's perseverance in his apostolic mission in Corinth despite much opposition distinguished him from the false apostles (cf. 10:1; 11:4; 13:14; Acts 18:6, 9-10, 12-16). "Signs," "wonders," and "miracles" are synonymous terms that emphasize respectively their authenticating value, astonishing effect, and divine power.

"These passages [i.e., Acts 2:22; Rom. 15:18-19; 2 Thess. 2:9; Heb. 2:4] demonstrate that in the New Testament the purpose of signs and wonders and powers is that of authentication, even when deceitfully imitated by satanic forces."²⁸²

12:13 In irony again Paul appealed to his readers for forgiveness because he had not treated them as he had a right to do as an apostle. It was only in refraining to demand his rights of support as an apostle that Paul had not treated the Corinthians as an apostle would normally (cf. 11:5-12; 1 Cor. 9:1-18). He had given them special privileges. This treatment had led some to criticize him.

Paul's focusing on the signs (evidences) of an apostle rather than on the rights of an apostle is helpful for all servants of the Lord to observe. We, too, should concentrate on demonstrating the proofs of our ambassadorship in our works, especially our perseverance, rather than expecting those we serve to follow us because we claim our rights. We need to earn the respect of those we serve with our works rather than demanding it because of our position.

Constable: 2Co 12:14-18

Paul's proposed conduct in Corinth 12:14-18

12:14-15 Paul was about to return to Corinth another time, his "anticipated visit."²⁸³ When he came, he planned to continue his same financial policy with them; he would remain financially independent of them (cf. 1 Cor. 9:15; 2 Cor. 11:9, 12). He wanted their welfare and their affection more than their money. His concerns were also their spiritual maturity (cf. 1 Cor. 3:1-4) and their complete devotion to Christ (cf. 11:2-3).

As a general principle, parents (Paul) sacrifice for their children (the Corinthians), not the other way around. However in another sense children do have a responsibility to help their parents (cf. 1 Cor. 9:3-14; 1 Tim. 5:8). Parental responsibility is more basic, however, and this is what Paul stressed here. In family life parents sometimes refuse the support of their children, as Paul did of the Corinthians, if they feel that doing so is in their children's best interests. Paul planned to use all his resources to contribute to the Corinthians' welfare. Nevertheless he expected at least their love in return for doing so.

12:16-18 Whether the Corinthians showed Paul proper filial love or not he would continue to sacrifice for them.

Some in Corinth had evidently accused Paul of craftily obtaining money from the Corinthians indirectly through his agents such as Titus. They may have regarded the collection for the poor Jerusalem saints as one way that Paul was stealthily getting money from them for himself. If that was their charge, he may have used his critics' terms in irony to show that he had been crafty. However, he was crafty not in getting money from them but in giving money to them. He had done this by working to support himself while in Corinth. Even if critics were not leveling this charge, the intent of Paul's irony in verse 16 remains the same.

Titus' visit with another brother may have been the one when he began to assemble the special collection (8:6a) from which Titus had just returned to Paul in Macedonia (2:12-13; 7:6-7). Or it could have been the one that had taken him back to Corinth to complete the collection (8:16-24). Since Paul appealed to Titus' conduct as proof that Paul had not taken advantage of the Corinthians, I tend to prefer the former view.

Paul's illustration of a parent's loving sacrifice for his or her children in this section should have helped his readers understand his own motives and actions more clearly. It helps us understand the proper attitude of a servant of Jesus Christ toward those he or she serves and how this attitude should manifest itself in the practice of ministry.

Constable: 2Co 12:19--13:11

C. Exhortations in view of Paul's approaching visit 12:19-13:10

As he concluded his epistle Paul looked forward to his anticipated return to Corinth in the immediate future (cf. v. 14). He shared his concerns about what he might experience and warned his readers to make certain changes before his arrival. He did this so he would not have to shame or discipline them when he arrived.

Constable: 2Co 12:19-21

1. Paul's concerns 12:19-21

12:19 The first part of this verse may have been a statement or a question. The meaning is the same in either case. Paul said what he did, especially in 10:1-12:18, primarily to build up the Corinthian believers in their faith. His self-defense was only a means to that end. It was for that worthy goal that he was willing to speak "foolishly." He recognized that he as a man in Christ was ultimately responsible to God, not to his critics (cf. 2:17; 5:11).

12:20 Paul feared that he might see qualities in his readers that he did not want to see if they refused to respond to his instructions in this letter. Furthermore he feared that they might see the disciplinarian in him. He also feared that he might sorrow if he saw continuing carnal conduct in them (cf. 1 Cor. 1:11-12, 31; 3:3; 4:6; 5:2, 11; 8:1; 11:18; 14:33, 40).

"It is an understatement to say that Paul was afraid of what he might find at Corinth upon his third visit. This list of sins reflects a church that was in turmoil. Little wonder that he was coming to correct the situation."²⁸⁴

12:21 Moreover he feared that he might suffer humiliation over their failure to repent of the attitude that had embarrassed him on his former painful visit. This situation would cause Paul to mourn over those in the church who had not repented of their former sins. The sins mentioned seem to have been unrelated to Paul's critics, though the critics may have practiced them as well. Paul's concern here seems to have been mainly the ungodly conduct that had marked the Christians in Corinth since the founding of their church.

College: 2Co 12:1-21

2 CORINTHIANS 12

D. MORE BOASTING (12:1-10)

1. A Vision Divulged (12:1-6)

12:1 I must go on boasting.

Paul's introductory words to this section make the reader expect him to tell another life-story like the Damascus incident. Yet, what he will tell about is not really even of this world but another, and any details about it he either cannot or will not discuss. It was a spiritual experience which may have occurred sometime soon after the Damascus humiliation and, like it, in his mind it magnifies his passivity before the Lord, the true credential of Christian ministry.

One gets the distinct feeling that even reference to this personal, spiritual experience is being dragged out of him by the situation in Corinth. Most likely, his rivals have boasted of leadership-credentialing, spiritual experiences which have wowed some of the Corinthians. Since Paul evidently does not talk about such experiences publicly as part of his preaching, all await Paul's response. Will he play his trump card over his opponents - who surely have not had an experience of the magnitude of Paul's - or will he walk away from the table? He is too far into the "boasting" game to walk away now. What he ends up doing, though, is to say he has the trump card, but, keeping it close to his vest, does not allow anyone to see its details. Evidently, in his mind, to brag about it would be to spoil it.

Although there is nothing to be gained, I will go on to visions and revelations from the Lord.

The first clause displays Paul's negative feelings about discussing this intensely personal aspect of his relationship with Christ. It also registers his disgust with his Corinthian rivals for elevating the value of such experiences. Nevertheless, he will press on.

With "visions and revelations" Paul introduces the general category of what he is about to talk about. Although they seem to function together, "revelations" (ajpokavluyi", apokalypsis ) is the broader term. God or Christ reveal information to their agents in a variety of forms beyond "visions" (ojptasiva, optasia ), but this is a very prevalent biblical approach. This exact word for vision only occurs three other times in the NT, referring to the experience of John the Baptist's father Zechariah (Luke 1:22), of the women at Jesus' tomb (Luke 24:23), and of Paul for his Gentile mission (Acts 26:19). Yet, other visions are described, like Stephen's of the Son of Man (Acts 7:55-56), Ananias's to minister to Saul (Acts 9:10), and Peter's of animals unclean no longer (Acts 10:17,19; 11:5). Even "Revelation" is a recounting of visions.

Paul himself had visions, not only of Jesus on the Damascus road (Acts 22:6-11; 26:12-20; Gal 1:15-16) but also of the man of Macedonia (Acts 16:9-10). For Paul, revelation normally has its reference point in Christ. Christ speaks to him to comfort him while in Corinth (Acts 18:9-11), provides him insight into the mystery of the gospel (1 Cor 2:9-10; Eph 3:3-5) and understanding of eschatological information (1 Thess 4:15).

One commentary makes a very worthwhile reflection about visions and leadership. While in the Western church, we like for leaders to have vision, we get nervous when they start saying they have had visions. Yet, the biblical precedent for the Lord's personal communication to and through his servants is firm. Using a different word for "visions" (o{rasi", horasis ) than here in 2 Cor 12:1, Acts 2:17 (quoting Joel 2:28) views such phenomena as "young men" seeing "visions" to be fulfilled in the new age of the church. Yet, caution is due, since Paul himself is reluctant to discuss his most prescient vision.

12:2 I know a man in Christ

Paul's third-person opening at first may suggest a story about someone else he knows. Of course, that would not serve any purpose in his dispute with his Corinthian opponents who are challenging him personally. His exact knowledge of the vision's date, his dithering about how it actually took place, and his linkage of it to the thorn in his flesh (12:7) make it indisputable that this vision occurred to him.

His reason for being so coy about it probably involves his discomfort with "boasting" about this event which he feels is irrelevant to his credentials as an apostle. The third person perspective helps create a detached distancing from the event. However, Paul's approach is also in line with rhetorical convention in relating such personal, self-transcending experiences.

Underlining that this occurred "in Christ" suggests more than that this occurred to a Christian. Rather, it happened within Christ's sphere of influence over this Christian's life. Perhaps it was a key transforming event. At any rate, it was Christ's power which caused it to occur. This suggests further that Paul does not consider this experience to be a vision of Christ himself like on the Damascus road, but a vision enabled by Christ. That it may have included personal contact with Christ is certainly possible. However, since Paul does not relay any details about the vision itself, it is impossible to say.

who fourteen years ago was caught up to the third heaven.

In the Greek text, "was caught up to the third heaven" comes at the end of the verse, with Paul's self-questioning about the actual mode of the experience interjected previous to it. The NIV's approach removes the full impact of Paul's skittery interruption of himself but doesn't lose anything in terms of essential meaning.

If 2 Corinthians is one letter dated at A.D. 56 (see Introduction), then the vision Paul is talking about took place in A.D. 42. This falls within the 11-14 year period of Paul's life following his conversion about which absolutely nothing is known, except that he was probably in Tarsus (Acts 9:30; 11:25). His conversion vision of Christ and probably his Damascus incident were previous to whatever he has in mind. As he addresses the Jerusalem mob in Acts 22:17-18, Paul does refer to a "trance" he fell into after his conversion while praying at the Jerusalem temple in which Christ warned him to leave Jerusalem. This has its possibilities but remains as conjectural as any other attempt to identify this event within the parameters of NT information.

Description of ascents into heaven are a common motif of Jewish extrabiblical apocalyptic literature. Imaginative writings such as 1 and 2 Enoch and the Ascension of Isaiah creatively relay the tours of heaven given such intriguing OT figures. Especially notable is Enoch, mysteriously described in Gen 5:24 as someone "who was no more because God took him away," understandably giving rise to speculation that he ascended bodily into heaven without experiencing physical death. The literature bearing his name comes from the first century B.C. and A.D. and is commonly taken as reflecting popular Jewish beliefs about heaven held also by the writers of the NT, including Paul. Further speculation in this area continued in the mystical writings of the Rabbis in the third century and after.

Most significant from this literature for 12:2 is the mention of "third heaven." The layering of heaven was common in Jewish speculation because it was seen as needing to have separate eternal abodes for people being punished in judgment, evil beings such as Satan and the angels who cohabited with human women (Gen 6:1-2), as well as God's people, and God himself. The most common view in Jewish as well as early Christian nonbiblical literature accounts for seven levels of heaven. However, other numbers such as 5 or 10 even 72 are known. Paul's reference to "third heaven" most likely reflects the simplest, three-level view, which also has precedent in the relevant literature. In this view, the third level is the throne room of God.

The verb, "caught up" (aJrpavzw, harpazô) with which Paul describes his experience, refers to something which happens quickly without warning. The same verb describes Philip being "snatched" away following his baptizing of the Ethiopian eunuch (Acts 8:39), the inability of anyone to snatch away eternal life from Jesus' sheep (John 10:28), and, significantly, of believers who are living at the time of Christ's return being snatched up to meet him in the air (1 Thess 4:17). In fact, the word "rapture" comes from the Latin translation of this verb. Paul's third heaven experience, from his perspective, happened totally out of the blue by the hand of the Lord. This may explain his disorientation in trying to describe exactly what happened.

Paul's vision is that he entered the very presence of God through the power and probably the presence of Christ. There is no higher ecstatic "vision" possible. It would be interesting to see his rivals' mouths drop when they first heard of Paul's vision. They must have assumed they had pretty impressive vision credentials to have even opened this arena for comparison. It is highly unlikely that they expected to be topped so thoroughly.

Whether it was in the body or out of the body I do not know-God knows.

Paul knows when his rapture occurred but he doesn't know how, or particularly in what mode. Given that in Jewish tradition such experiences are usually described as holistic experiences, body included, it is a little surprising that Paul would even entertain the possibility that his experience was anything other than bodily. In Greek tradition, such translation experiences usually involved the soul separating from the body. Perhaps, Paul's expression of uncertainty either way is another means for him to shrug his shoulders regarding the relevancy of talking about this experience at all.

Whatever uncertainty Paul shows regarding the mode of his rapture should not lead anyone to question the bona fide reality of his third-heaven experience. His no-nonsense emphasis is that "God knows." The experience occurred within God's realm of existence, and God himself can vouch for Paul's presence there, in whatever form he chose to have Paul appear.

12:3 And I know that this man-whether in the body or apart from the body I do not know, but God knows-

This verse stands as a reminder that Paul dictated his letters to a scribe who wrote down every word. His nearly verbatim repetition of the interjection in the previous verse would likely be struck out if he had edited this letter. Its presence further conveys Paul's nervousness at the restatement of his rapture during his early years as a believer.

12:4 was caught up to paradise.

The fact that Paul reuses the same verb from 12:2, "caught up" (aJrpavzw, harpazô), confirms that he adds "Paradise" (paravdeiso", paradeisos ) as another description of the "third heaven." The word itself came into Greek usage from Persian origins, where it referred to the enclosed outside area of a nobleman's house, a "park," or "garden." In the Septuagint of Genesis 2 and 3, it is used to describe Adam and Eve's garden, and so also in Ezek 28:13 and 31:8-9.

In Jewish extrabiblical literature "paradise" is the place of the righteous dead. This is its understanding in the two other uses in the NT, Jesus' word of blessing upon the thief dying next to him on the cross (Luke 23:43) and the location of the tree of life (Rev 2:7). That this "paradise of God" is also where God's presence abides is also presumed in Jewish literature, whether noted as being in the seventh heaven or in the third heaven, as here.

Unlike the legends of Jewish literature in which trips to heaven are most likely fictional, Paul's trip to the realm of God was "real," in whatever mode he was raptured there. Perhaps it functioned as some kind of confirmation of his calling. We don't know. What is amazing is that most likely Paul has kept this rapture to himself and, except here, does not share it in any other letters, nor, does it appear, did he talk about it as an evangelistic tool. Perhaps, in this way, he models how all Christians should deal with their most personal experiences - "charismatic" or otherwise - with God: keep them private as much as possible and not use them as barometers to compare spiritual depth or maturity."

He heard inexpressible things, things that a man is not permitted to tell.

The NIV rendering, "inexpressible things" misses the ironic word play between "words" (rJh'ma, rhçma) and "inexpressible" (a[rrhto", arrçtos), simply a negation of the related adjective. The word "inexpressible" itself can refer to the impossibility of relaying something adequately in words, which would not be surprising in trying to describe heaven. However, the word can also mean that one was commanded not to relay to others what was seen. Both are probably true of Paul's experience. Yet, he emphasizes the latter in his second clause which sounds like he was forbidden to tell about his experience. This could explain not only why Paul does not describe what he saw here in 2 Corinthians but also why he does not appear even to have told anyone previously about it occurring.

12:5 I will boast about a man like that, but I will not boast about myself, except about my weaknesses.

Paul reinforces his third person perspective, initiated in 12:2, regarding his rapture experience. This rhetorical separation appears to help soothe his opposition to boasting about personal achievements, especially private, spiritual experiences. In this verse, he reminds once again that boasting in "weaknesses," situations which demonstrate one's dependence upon God, are the only valid criteria for supporting apostolic credibility. Rapture experiences, visions, and voices have nothing to do with it, no matter the vociferous demonstrations of his Corinthian rivals.

12:6 Even if I should choose to boast, I would not be a fool, because I would be speaking the truth.

Paul reveals more of his reluctance about boasting: in most instances it involves exaggeration of the truth. By this, he insinuates that his Corinthian rivals, already labeled false apostles and agents of Satan (11:13-14), have inflated their accounts of themselves, probably including their visions and revelations. He will still have taken no part in this one-upmanship game. However, if he did, he would not need to make any false claims or embellishments of the truth to come out ahead of them.

Here, he uses the word "fool" (a[frwn, aphrôn) straight up. Although he has used it and its cognates tongue-in-cheek to categorize his list of "accomplishments," he now employs it normally. He would not participate in foolish boasting but rather verifiable fact. He implies that his rivals have made themselves fools in their disingenuous boasting.

But I refrain, so no one will think more of me than is warranted by what I do or say.

Paul believes he has conducted himself in every way as a true apostle of Christ. Boastful exaggeration is not necessary nor helpful. So, he will go no further. He will not recount his rapture. He will not narrate anything more about himself than he has just done since 11:22. Demonstration of his complete dependence on Christ through thick and thin is as far as he will go. He will stand pat with the cards he has shown.

The NIV's "think more . . . than is warranted" comes from just one Greek word (logivzomai, logizomai ). This word is an accounting term having to do with precise calculations of figures. Paul is confident that the measurement of his life stands on its own merit. If the Corinthians cannot see that in contrast to the shallowness of his rivals who must inflate themselves, then there really is nothing else he can do. He is who he is.

2. An Irremovable Thorn Remains (12:7-10)

12:7 To keep me from becoming conceited because of these surpassingly great revelations,

Most translations (except the more recent NLT) which create a new paragraph at this point make the break here as the NIV does. However, most interpreters observe the artificialness of this since 12:7 begins with the Greek word "and" (kaiv, kai ). This is then followed by "surpassingly great revelations." In the Greek, "to keep me from being conceited" is the clause which precedes the thorn in the flesh clause and does not begin this verse (see NASB).

This means that "because of these surpassing revelations" is a second reason why Paul refrains from boasting, added to his point in 12:6 that his conduct in itself is sufficient for someone who is unprejudiced to recognize his apostolic calling. Paul also fears that detailing his rapture experience might cause undue pride in himself and perhaps even undue adulation from those in Corinth who seem to be prone to forming personality cults.

This is the last of five times Paul uses the adjective translated as "surpassingly great" (ujperbolhv, hyperbolç) in 2 Corinthians, the others being 2 Cor 1:8; 4:7; and 4:17 (twice). The word focuses on "excess," whether referring to overshooting a mark, crossing over a mountain, or overachievement of any sort. Paul gets as close as he will ever get to boasting about his rapture experience when he sets it apart from those revelations of his rivals. Yet, his point is that its very extraordinariness is cause for his concern in specifically recounting it. He does not trust his own human nature any more than he does the Corinthians'.

Thus, with "to keep me from becoming conceited," Paul recognizes his own sinful frailty. In Greek, this phrase is preceded by a strong "therefore" (diov, dio ), which shows he has made this deduction regarding the purpose for his "thorn in the flesh." God has recognized the necessity of keeping Paul humble in the face of his accomplishments and his visions. Self-pride and arrogance are not compatible with genuine apostolic service. No doubt, Paul views the constancy of this thorn as an ever-present message from God against self-pride.

there was given me a thorn in my flesh, a messenger of Satan, to torment me.

Paul's statements about this "thorn" might seem contradictory. On the one hand, the passive verb "was given" (ejdovqh, edothç) most certainly is a divine passive, meaning God is the presumed subject of the action. On the other hand, he links the thorn to the activity of Satan. To reconcile this, it is helpful to consider Job 2:1-10 as a model illustrating the relationship between God and Satan. God holds complete authority and power over the world he has created. Yet, God allows Satan a measure of autonomy within God's rule, particularly to offer people an alternative to trusting God and following his will.

Paul himself is not averse to handing believers over to Satan as a legitimate and sometimes necessary Christian rehabilitation scheme (1 Cor 5:5; 1 Tim 1:20). That God in a sense has done this with the "thorn" as a continual monitoring system is not much different.

What exactly Paul's thorn was is much debated. The word "thorn" (skovloy, skolops ) itself, only used here in all the NT, refers to anything pointed, from a tiny splinter or fishhook, to a large stake used to impale a person as a form of execution. It is generally agreed that Paul's use of "thorn" is figurative, to refer to some form of continuing or recurring aggravation and perceived hindrance to his gospel mission. In what sense it is figurative is more at issue. The oldest view, mostly discounted today, is that Paul was tortured by his sinful nature, perhaps in the form of sexual temptation. His most revealing expression of this recurring problem would be in Romans 7. This interpretation would mean taking "flesh" (savrx, sarx ) in the carnal sense, which seems unjustified here.

The most widespread view of Paul's thorn is that it is a physical ailment of some sort. Common suggestions include epilepsy, a chronic eye disorder, a speech impediment, migraine headaches, malaria, and leprosy. The attempt in each of these suggestions is to come up with a problem which would be continually a part of Paul's life but which could flare up on occasion seriously enough to put him in bed or prevent him from ministering. His three prayer requests to remove this physical problem, mentioned in 12:8, might have occurred during three particularly bad episodes. The idea that Satan can inflict torment through disease within God's allowance has precedent in Job.

The view receiving the most amount of attention recently holds that Paul's thorn is relational, involving other people. In view are the Judaizers who have dogged Paul's trail in Galatia and probably in Corinth but possibly others who have opposed the true gospel of grace in the places Paul has preached. The attraction is that the thorn then serves as a culminating ironic twist in Paul's litany of difficulties. His life as an apostle has had its share of trouble, but the most troublesome of all are people like his rivals in Corinth whose presence and boastfulness has forced him to construct his "foolish" list. Further attraction to this view is that the word "thorn" is used in Num 33:55 and Ezek 28:24 to refer to Israel's enemies and that it makes the "messengers of Satan" designation more appropriately apply to people.

However, the most recurring criticism of the view involves Paul's prayer to remove it and his decision to live with it. Would it be consistent with Paul's theology of suffering servanthood, so eloquently broadcast in this very context as well as elsewhere in 2 Corinthians, for Paul to request its removal? Has he decided just to live with opposition? If he has, most of what he has said in the last few chapters, would seem to belie this acceptance of the thorn as from the Lord.

It seems best then, to view Paul's thorn as some disease or ailment which affects him physically. Any firm decision on precisely what kind of physical problem it was goes beyond anything that can be known with certainty.

12:8 Three times I pleaded with the Lord to take it away from me.

Paul acknowledges his intense desire to be rid of the "thorn." He also acknowledges that only one person could remove it. Thus, he admits he prayed to the Lord for relief. Out of 109 uses in the NT, this is the only time the verb "pleaded" (parakalevw, parakaleô) is employed to refer to petitionary prayer. Paul seems to want to convey an earnest intensity about his petitions. At first, he must have believed that the thorn's detraction from his ability to conduct his apostolic mission would put it within the Lord's will to remove it.

Apparently, only after the third time did he begin to realize that it had a crucial purpose from the Lord, that is, to help him keep his head screwed on straight, to prevent him from ever thinking about boasting about himself or believing that anything was accomplished in his ministry apart from the power of the Lord. Thus, his "thorn" has kept him from becoming like his arrogant rivals in Corinth and explains why competing with them is so heart-wrenching for Paul.

Since both God and Christ are referred to as "Lord" in the NT, at times determining which is presumed in a certain context is difficult. Here, the English reader may be surprised to learn that it is reasonably certain Lord refers to Christ. It is rare that prayer is offered to Christ; normally it is through Christ (Eph 2:18). Yet, it does occur (Acts 1:24; 7:59). Perhaps, this explains Paul's use of "pleaded" (parakaleô) instead of a more usual word (devomai, deomai , or proseuvcomai, proseuchomai ). At any rate, in the Greek text of this verse an article "the" occurs before "Lord" (kuvrio", kyrios ) and for Paul the use of this article signals that he means Christ. He does not use the article before Lord if he refers to God. Also, "Christ's power" in 12:9 refers back to the person who answered Paul's petition, which further dictates that this is the one to whom his prayer was addressed.

If there is any particular significance to making his request exactly three times, it is not known. It is true that Jesus petitions for God to remove the cup of the cross from him in the garden of Gethsemane (Mark 14:35-42). However, this is more likely coincidental. Jews practiced prayer three times a day, according to Ps 55:16-17 and Dan 6:10. Three petitions for healing to Greek deities is not unknown. Three attempts may simply mean that Paul was reasonably determined but that he was also open to learn God's true will and once he learned it, to accept it.

12:9 But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness."

Although he could have heard this message as a result of all three petitions, most likely Christ spoke to Paul in this way after the third or there would have been no need for continued prayer on this matter. This personal message from Christ to Paul quite rightly is seen to have wider dimensions than simply Paul's thorn. It really stands as the theme over Paul's nonboastful boasting list which began in 11:22. Beyond even that, it could well stand as the signature motto for all of 2 Corinthians and for that matter over Paul's entire apostolic life. Paul implies that once he heard and came to terms with the meaning of this motto, he fully understood what his life was all about and could move forward with confidence. What Christ says to Paul goes beyond application only to himself, extending to all those who desire to serve Christ.

The verb "is sufficient" (ajrkevw, arkeô), only used here in 2 Corinthians, is a term associated with strength, describing someone who is strong enough to do something. In this text and elsewhere in the NT, the idea is to be strong enough not to need any further help or assistance. First Timothy 6:8 describes being "content" with food and clothes and Heb 13:5 being "content" with whatever one already has. This word signals that Paul very much has in mind the physical and social difficulties involved in being an apostle which he has listed since 11:22.

The "grace" (cavri", charis ) of Christ includes not just Christ's acceptance of Paul in terms of salvation but also the grace involved in Paul's apostolic missionary service. At that level, grace includes the very practical supplying of provisions and protection from natural and cultural forces which might otherwise destroy Paul's work. Grace has ramifications toward enabling Paul to accept his "thorn" without further complaining.

In the NT "power" (duvnami", dynamis ) is usually connected to God's total, exhaustive power (2 Cor 4:7). God's power can be manifested through the Holy Spirit (1 Cor 2:4; 1 Thess 1:5) and in and through Christ, not only in the resurrection (1 Cor 6:14), and in his authority over all other entities (Eph 1:21), but also in his working through his representatives (Rom 9:17; 1 Cor 5:4). The latter would seem to be the emphasis here. Paul has already emphasized in 2 Cor 3:4-5 that any confidence he has as an apostle comes "through Christ before God."

The verb "is perfected" (televw, teleô) is fairly common in the NT but is only used here in 2 Corinthians. It refers to bringing something to completion. If it involves taxes, as in Rom 13:6, it means to pay them. If it involves laws, it means to keep them (Luke 2:39). If it involves prophecies, it means for them to be fulfilled (Luke 18:31). If it involves a person's life, it means for it to be finished, or the person to die (John 19:20). If it involves a person's mission or purpose, as here, it means to complete it. The paradox in this passage is that two missions are involved, Paul's and Christ's, which are in a symbiotic relationship. Perfection, or 100% completion only occurs when one party, Paul, supplies "weakness," and the other party, Christ, supplies "power."

Is the power of Christ in Paul or any believer something which is always present but only becomes activated whenever the need for Christ's power is admitted, or is the power of Christ absent until a particular weakness requires it? Since the resurrection power of Christ already fills the believer through the gift of the Holy Spirit, it would seem that drawing upon his strength to achieve Christ's mission for our lives seems consistent. However, there is a point worth acknowledging that the power of Christ is not observable in our lives except in counterpoint to our weaknesses, no matter whether it is residual in our lives or not.

Therefore, I will boast all the more gladly about my weaknesses,

Paul now uses the verb "boast" (kaucavomai, kauchaomai ) for the last of thirteen times since 11:12. Initializing this clause with "therefore" (ou , oun ) signals that Paul intends this to be his conclusion about all the "boasting" that has gone on since that point. From a worldly point of view, it hasn't been boasting at all. He has listed embarrassing revelations of weakness. Paul now explains in as direct terms as possible why he has done this. It is a result of the direction he received from the Christ which he has incorporated into his life. He will embrace the paradox and celebrate the troubles in his life as platforms for Christ to show his greatness.

Paul's use of "weaknesses" (ajsqevneia, astheneia ) three times in 12:9-10 accentuates further that it primarily is the physical hardships involved in his apostolic service that he has in mind. The Greek word often refers to deficiencies of the body such as sickness, disease, or handicaps (Luke 5:15; 8:2; 13:11; John 5:5). Certainly, emotional and spiritual scars can come from physical difficulties, and Paul probably includes these as well. However, it is easy for the modern, English reader to jump too quickly to think of feelings of inadequacy when the word "weakness" is read and not connect "weakness" to the context of hardships.

so that Christ's power may rest on me.

Paul's statement regarding his purpose for boasting in his weaknesses presumes that "Christ's power" would not remain under other circumstances. Among those must be worldly self-boasting like his rivals have done. He knows in order to keep Christ's power active in his life he must recognize his own inadequacies and thereby his constant dependence on Christ for any measure of success in his mission.

The verb Paul has chosen, "rest" (ejpiskhnovw, episkçnoô), means to "take up one's abode," or "dwell." Although only used here in all the NT and rare even outside the NT, it is noted that related words are employed in the Septuagint to describe the abiding of God's Shekinah glory in the tabernacle and temple of Israel (Exod 25:8; Ezek 37:27; 2 Cor 6:16). Paul certainly does not elaborate on the possible connection. However, the presence of God within believers via the Holy Spirit is a vital aspect of the new covenant's superiority to the old covenant in the NT.

12:10 That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties.

Essentially, in this verse Paul rephrases for the sake of emphasis what he said in 12:9. It is because of Christ, that his power might remain the dominant force in Paul's life, that he boasts in weaknesses. What he says should not be construed to mean that Paul's weaknesses are to Christ's personal benefit in any way. Paul may imply some identification with Christ's own voluntary weakness on the cross. However, Paul's weaknesses do not increase Christ's strength, though they do enhance and enable the accomplishment of Paul's mission, which is also Christ's: to spread the gospel to the nations.

Paul is no masochist. His "delight" (eujdokevw, eudokeô) is not in receiving pain. Rather, it is in knowing that Christ embraces his pain and turns it into a positive resource for advancing the gospel mission. He turns this "negative" inside out to produce a purposeful gain. In this way, Christ defies the standards of the world and replaces them with God's standards of power in humility, victory in sacrifice, strength in weakness.

Paul's list of four general categories of troubles following the headliner of "weakness" does not appear to be an attempt on his part to carefully summarize the list of troubles drawn out in 11:22-33. Rather, it seems offhanded, consisting of four more or less synonymous generalizations.

The first one, "insults" (u{bri", hybris ), usually refers to more vile treatment than the NIV translation implies. Violence and assault are part of this word's nomenclature, not just words. The second word, "hardships" (ajnavgkh, anankç) also leans toward bodily violence, torture, and suffering. The third word, "persecutions" (diwgmov", diôgmos) is often used of hunters tracking their prey, so Paul may have in mind the Judaizers who dog his trail.

The fourth word, "difficulties" (stenocwriva, stenochôria) envisages someone getting into a tight spot, stuck or impeded by rugged terrain.

For when I am weak, then I am strong.

As a fitting conclusion, Paul boils down what he has learned about weakness into a compact proverb. The simplification boosts the paradox involved. Yet, one should not conclude that Paul in self-contradiction is saying weakness is strength. Rather, he means what Christ told him in 12:9: weakness and trouble in the lives of believers are opportunities for Christ to manifest his strength in their lives. In this way, nonbelievers are drawn to the power of Christ they see displayed and are hindered from idolizing Christ's servants. Also, Christ's servants are prevented from getting big heads and accepting honor which Christ alone deserves.

E. "BOASTING" RETROSPECTIVE (12:11-13)

12:11 I have made a fool of myself, but you drove me to it.

Having set up the first bookend when he requested the Corinthians' forbearance in his foolish boasting in 11:1, Paul now places the second bookend on the shelf of "boasting" he has been doing. Despite the radical redefinition he has given to "boasting," he still looks back over everything and feels uncomfortable about it. For one last time, he brands himself "a fool" for doing this. Once again he puts the onus on the Corinthians for putting him in this awkward position. The word he chooses to convey this is extremely harsh. The Greek word for "drove" (ajnagkavzw, anankazô) refers to being forced or compelled to do something, sometimes through torture or harassment. In Acts 26:11, Paul describes his preconversion life as one in which he tried to "force" Christians to "blaspheme," or curse Christ.

I ought to have been commended by you,

Paul blames the Corinthians, even those who have not been won over to the rival apostles, for their silence. Why did no one speak out in his defense against the cruel slanders? This lack of support from people who owe their spiritual lives to Paul's ministry cuts him to the quick and continues to gnaw at him. Obviously, if some had stepped forward, Paul would not be in the humiliating position of commending himself. The word "ought" (ojfeivlw, opheilô) presumes a debt that should be repaid. In Paul's mind, this must be the Corinthians' reception of the gospel.

for I am not in the least inferior to the "super-apostles" even though I am nothing.

Paul previously termed his Corinthian rivals "super-apostles" in 11:5, presumably because of their claims to be superior to him. Back in the mode of direct comparison, this tag on them resurfaces, as well as Paul's assertion to not be "inferior." In his humility, Paul notably does not claim to be superior to these false apostles, even though he is. This magnanimous posture is certainly more "apostolic" than the way he has been treated by his rivals. The introductory "for" (gavr, gar ) signifies that Paul is supplying a reason why the Corinthians should have stuck up for him. They know him better than the false apostles do and should not have been so easily swayed against him. He will say more about this in 11:12.

Paul's self-deprecating reference to being "nothing" can be understood from three possible perspectives. It could be that his rivals' criticisms have been this harsh and he is sarcastically mouthing their words. It could also be that he is playing off his own discussion in 12:7-10 of Christ working through weakness. In this case, his being nothing is a positive force rather than negative. Some suggest that such self-deprecation has precedent as a rhetorical convention in speeches of self-commendation. It is possible that the first two work together in his mind. Thus, the immediate contrast with "super" may suggest he intends to exaggerate his opponents' criticisms that he is not an apostle, but he may be playing this to his credit in light of his weakness discussion.

12:12 The things that mark an apostle-signs, wonders and miracles-were done among you with great perseverance.

Paul now details how what the Corinthians have witnessed should have motivated them to defend attacks against his apostolic status. He labels what they saw as "signs" (shmei'on, sçmeion), translated in the NIV as "the things that mark." The word refers to an act or deed which points beyond itself. Its significance is not in itself but in what it evidences. In Mark 16:17-20 the driving out demons and speaking in tongues are said to be "signs" which confirm gospel preaching. John's Gospel speaks of Jesus' miracles as signs which evidence his divine sonship. Paul asserts and reminds that the Corinthians have seen him demonstrate the three apostolic credentials which follow.

The three evidences cannot be differentiated too much. They all refer to the fact that Paul performed miracles. One commentary suggests they accent three different aspects of all apostolic miracles to those observing them: "signs" (sçmeia again) to authentication of the message, "wonders" (tevra", teras ) to provoke awe, "miracles" (duvnami", dynamis ) to witness divine power. The three appear together also in Rom 15:19; 2 Thess 2:9; and Heb 2:4. Paul asserts that miracles with these observable characteristics "were done" by him among the Corinthians, the passive verb indicating that God actually did these things through him. These were done "with great perseverance" (uJpomonhv, hypomonç), suggesting that the miracles occurred with regularity and purpose. How could the Corinthians have overlooked them or discounted them?

What is interesting in light of this is that, although Acts describes Paul doing numerous miracles generally (15:12), and specifically, in Lystra (14:10), Philippi (16:18), Ephesus (19:11), Troas (20:10), and Malta (28:3,8), it details no miracles of any kind in Corinth. It must be assumed, since Paul asserts it, that he did do miracles in Corinth and probably in other places for which miracles are not described. Most likely, Paul has in mind miracles which occurred during the course of his 18-month ministry when he first brought the gospel to Corinth. Perhaps the criticism from his rivals comes from the fact that they were not present during Paul's first visit and that Paul actually did not do any miracles during his Painful Visit, when he may have first encountered them, which encounter precipitated the Severe Letter.

Noticeably, Paul does not bring up these miraculous signs of apostleship in his "boast" list. He only brings it up here because he is replying to a false accusation. It is apparent that he considers the endurance of toils and sufferings, which does make up his list, to be more reliable markers of true apostleship. Perhaps Paul's rivals perform miracles - or say they do - but do they endure suffering and hardship in service of the gospel? To Paul, that is the deeper issue for true apostleship.

12:13 How were you inferior to the other churches,

Apparently, the Corinthian church has protested to Paul that he has slighted them. They feel he cares more for the other congregations than he does theirs and that he has displayed more of his apostolic miracles among them. They may specifically feel envious over his affection for the Macedonian churches, particularly Philippi. He already gave his highest praise to those churches regarding the depth of their response and the maturity of their attitude to the collection in chapter 8. The Corinthian feelings of neglect may also be connected to their being miffed over Paul's change of travel plans, an item that Paul answered in the earlier portion of 2 Cor 1:15-18.

There is a certain irony in the Corinthian protest. When one takes a step back and surveys Paul's letters and movements, it is Corinth that comes out as the congregation which received the most of Paul's attention. First, he writes most extensively to them. Not only does he compose at least four letters to them, but the two found in the NT, comprising 29 chapters, are far and away the most material written to any one congregation. Second, other than Ephesus, Paul spends more time in Corinth than with any other congregation. Third, and the ultimate irony, 2 Corinthians itself demonstrates that Paul poured more blood, sweat, and tears into Corinth by far than any other congregation.

except that I was never a burden to you?

The word "burden" (katanarkavw, katanarkaô) is Paul's pet word to refer to his refusal to accept money for personal support from the Corinthians. He uses the same word when he discusses this more in depth back in 11:7-11. Now Paul brings it up as the only point at which he does not demonstrate apostolic credentials among the Corinthians. Elsewhere, he recognizes financial support as an apostolic prerogative but refuses to accept it from the Corinthians. Paul must think it extremely perplexing for this congregation to protest that he would not take their money. As noted before in 11:7-11, his rivals in Corinth certainly took their money. Not only that, but they did so in an oppressive manner. How is such disregard for the welfare of others for whom an apostle has pastoral responsibilities a credible apostolic mark anyway?

Forgive me this wrong!

This expression is saturated with sarcastic irony. Paul certainly does not feel he owes the Corinthians an apology for any of his conduct with them. No sin was committed to confess or for which to receive absolution. He has acted with love and compassion toward them, even in censorious discipline only wanting what is best for them. If anyone has been wronged, it is Paul by them! He, who at great personal sacrifice brought them the good news of Christ, who stayed with them and nurtured them, who now has been unjustly vilified by them and others, whom they so naοvely allow to influence them, and who have been oppressive in their financial demands.

F. PREPARATION FOR THE THIRD VISIT (12:14-13:10)

1. No Exploitation Tactics Employed (12:14-18)

12:14 Now I am ready to visit you for the third time,

Paul had implied back in 10:1-18 that he was coming again to Corinth, this time in full force. Now he makes this explicit. In many ways, especially since amends had been made after Paul's disastrous Painful Visit (7:8-16), 2 Corinthians as a whole has been intended as preparation for Paul's third visit. This last section of the letter focuses more tightly on this upcoming event and reflects yet more on Paul's defensive posture that has dominated his thoughts since 10:1. The rather abrupt language introducing the visit, signals that Paul is near the end of the letter.

The first visit was Paul's founding visit, recorded in Acts 18:1-17, when he stayed in Corinth for 18 months. His second visit was the Painful Visit referred to in 2 Cor 2:1. The fact that Paul emphasizes his readiness is significant because other times he anticipated coming, he had not actually made it (1 Cor 16:5-9; 2 Cor 1:15-16). There will be no change of plans this time. Paul sends Titus and two other brothers on ahead to prepare for his visit (8:16-24), probably carrying 2 Corinthians with them. His coming will not be changed this time, and he will be forceful in dealing with those who oppose him if need be.

and I will not be a burden to you,

With this statement Paul makes clear to the Corinthians that his policy of not accepting support money from them will still be in force when he comes this third and final time. He has already explained his reasoning for this in 11:7-12. This has become an important principle in Paul's mind to show his love for the Corinthians. It is also a practice which sets him apart from the false apostles who have garnered support in Corinth, as Paul emphasized in the previous verse (12:13).

because what I want is not your possessions but you.

Since Paul views not accepting their support money as an expression of his love for them, it stands to reason that he expects it to be reciprocated in kind, as their love and appreciation for him, no more. Their relationship is not to be based upon obligation and debt but on reciprocal love. One gets the distinct impression that Paul intends this emphasis to be a stinging barb against his rivals in Corinth. They have not only accepted money and gifts, they have lobbied for them (11:20). Paul wants the Corinthians to be moved by this distinctive difference in approach.

After all, children should not have to save up for their parents, but parents for their children.

Paul's analogy appeals to the natural order of inheritance. Valuables, money, and land pass from parents to children, not the reverse. In the ancient world as well as today, parents could also help their children get on in life with financial help as they ventured away from home. The word "save up" (qhsaurivzw, thçsaurizô) refers to laying something aside for the future. It could be fruits or other agricultural products, but it could also be money. The noun from this verb (qhsaurov", thçsauros) means "treasure" and comes across in English as thesaurus, a treasury of words.

As the acknowledged spiritual father of the Corinthians, Paul considers it only right that he do the giving (in this case his support for himself) and not his spiritual children, the Corinthians. He has pictured himself as their spiritual father also in 1 Cor 4:14-15 and 2 Cor 6:13.

12:15 So I will very gladly spend for you everything I have and expend myself as well.

As the Corinthians' spiritual father, Paul contemplates the extent to which he would sacrifice on their behalf. Continuing with the parent-child analogy of 12:14, he asserts he would go well beyond the inheritance and the savings set aside for them. He would give all his daily earnings and even his very life if need be. In other words, his commitment to their spiritual welfare is so strong that he would do absolutely anything within his power to assure their secure relationship with God through Christ, and he would be happy in doing it. The fact that he boasted like a fool, against his own principles, in the immediately preceding context is a demonstration of how far he will go for them. Paul's unswerving devotion to his converts, or even potential converts, is not unique to the Corinthians. He makes similar pledges regarding the Philippians (Phil 2:17) and the Jews in general (Rom 9:3).

Paul employs a little word play with the Greek language in this verse which is handled very well by the NIV. The word "spend" (dapanavw, dapanaô) means to "spend freely." It asserts that no pressure has been exerted, subtly or otherwise, to use one's money toward a certain cause or purpose. The word "expend" (ejkdapanavw, ekdapanaô; or ejkdapanavomai, ekdapanaomai ) adds a prepositional prefix to dapanaô in order to intensify its meaning. Thus, it means "exhaust" or "consume," indicating that all has been spent. Paul will expend all his personal resources for the Corinthians. He would give, and in some ways as an apostle is in the process of giving, his very life.

If I love you more, will you love me less?

The question Paul poses is laced with paradoxical irony. How could it possibly be that the more he loves the Corinthians, the less they love him in return? Normally in human relations, especially between parents and children, love is reciprocated in kind. Will they continue to play the part of the rejected child when he has shown them so much love? Have his rivals had such a negative impact that even his love for them is suspect? Paul wants them to see the predicament all this puts him in. Since they don't love him back when he shows love toward them, should he now hate them in order to get them to love him? He can't do that. The only recourse for him is to continue to love them and hope they will see it to be just as genuine as it really is, and respond with love toward him.

12:16 Be that as it may, I have not been a burden to you.

The opening expression in Greek is just one word (e[stw, estô) which literally means "let it be." By using it, Paul acknowledges that there may be differences of opinion between himself, his rivals, and a number of Corinthians about how to interpret his refusal to accept their support. What cannot be dismissed is the simple fact that follows: he has not taken their money. Somewhat surprising is that Paul uses a different Greek verb for "burden" than he used before. In 11:9, 12:13, and 12:14, he used katanarkaô, which emphasizes that one becomes a burden by being slothful, or not pulling their load. The word here, (katabarevw, katabareô), emphasizes being overloaded. In any case, Paul's refusal of their financial help is not a fact that can be denied.

Yet, crafty fellow that I am, I caught you by trickery!

In biting sarcasm Paul likely repeats accusations against him from the mouths of his Corinthian opponents. Knowing that Paul's refusal of Corinthian financial support makes them look bad, the false apostles, it appears, have accused Paul of taking money out of the till intended for the Jerusalem Christians. Perhaps, they suspect a larceny game in which Paul fronts innocence while his associates collect large sums for Jerusalem. Then, behind the scenes, Paul and perhaps his associates as well, skim money off the top. Paul's sarcasm indicates his feelings of disgust and insult at having been accused of such things.

The word "crafty" (panou'rgo", panourgos ) is only used here in all the NT. It is not associated with being clever or creative in a good sense but with villainy and treachery, or ready to do anything in a bad sense. The word "trickery" can refer to bait for fishing and suggests deceit and treachery. Neither are words with which Paul wants himself or his ministry to be in any way associated, and he is no doubt deeply hurt that any of the Corinthian believers could ever think of him in these terms.

12:17 Did I exploit you through any of the men I sent you?

In this verse Paul specifies the means by which he has been accused of playing tricks on the Corinthians. Paul probably had a variety of associates visiting Corinth on his behalf over the years. He is doubtful that any of them are guilty of misconduct. In 12:18 he will focus on a specific trip to Corinth undertaken by Titus.

Four out of the five NT uses of the word "exploit" (pleonektevw, pleonekteô) occur in 2 Corinthians. In the first instance, in 2 Cor 2:11, it refers to activity of Satan. In 7:2, here, and in 12:18, it represents the sinister action of which Paul is accused. Although defrauding of money is not necessarily included in the word, it seems to insinuate that here.

12:18 I urged Titus to go to you and sent our brother with him.

Commentaries differ as to which trip Paul has in mind. All told, Titus made three visits to Corinth on Paul's behalf: 1) the visit to initiate the collection (8:6), 2) the visit with the Severe Letter (2:13; 7:6), and 3) the visit anticipated to complete the collection and probably carry the letter of 2 Corinthians along with the "praised" brother and the "proved" brother (8:16-24). None of these visits fit exactly with Paul's description. The first certainly relates to the collection but no comrade is mentioned. Regarding the second, it seems unlikely that Paul would have Titus appeal for money amidst such enormous strife. The third requires Paul to ignore one of the brothers so carefully introduced earlier as well as to take the past tense verbs in 12:18 as present tense.

A fourth scenario which resolves the tense issue has been suggested by many. This involves viewing 2 Cor 1-9 as a separate letter from 10-13 which has already been delivered by Titus and the two brothers. Second Corinthians 10-13 is, then, a fifth letter by Paul to the Corinthians which he sends back to the Corinthians after hearing of further disruptions from the rival apostles. In fact, this verse is the strongest evidence in the epistle for 10-13 being a fifth letter.

Although the fourth scenario deals with the verb tenses, it doesn't really resolve the problem of the two brothers. For this reason, it seems more likely that Paul alludes to the first trip by Titus to Corinth to begin the collection. It is easier to imagine that another traveling with Titus could be assumed in 8:6 than to think that Paul would forget to mention the second brother who travels with Titus on the third visit.

Titus did not exploit you, did he?

Paul already knows that the Corinthians think highly of Titus from the outcome of Titus's trip with the Severe Letter (chapter 7). In the course of Paul's defense of his honesty, Titus now becomes exhibit A. If Titus as Paul's emissary conducted himself with honor and sincerity, it reflects back on Paul who sent him. Titus must have been one impressive young man in order for Paul to stake his own reputation on his conduct and character. Paul must also feel that he knows Titus deeply enough to be confident in doing this. The grammar of Paul's rhetorical question presumes a "no" answer as the NIV shows well. Paul knows full well that Titus did not use any underhanded tactics to enroll the Corinthians in the collection effort, and he knows that the Corinthians know it.

Did we not act in the same spirit and follow the same course?

What is true for Titus reflects back on what is true for the one who sent him. Doesn't Paul deserve credit for infusing Titus with the proper attitude when he came on Paul's behalf? Paul thus links his own character and conduct to that of Titus. The word "course" (i[cno", ichnos ) literally refers to footprints. For the sake of his defense, Paul views himself as following step by step behind Titus. In reality, of course, Paul is the leader, whom Titus trails behind.

2. More Trouble Feared (12:19-21)

12:19 Have you been thinking all along that we have been defending ourselves to you?

Paul wants it on record that despite the fact that he has indeed been defending himself of false charges since the beginning of chapter 10, neither the Corinthians nor his rivals in Corinth have jurisdiction over him. They don't determine whether he is a true apostle or not or whether he has conducted himself properly or not. Ultimately, no matter what they think, his concern is how God evaluates his apostolic service, not only to them but throughout the churches he serves.

Translations and commentaries are divided over whether this clause is intended as a question, as the NIV, RSV, and NAB have conveyed it, or whether it is a statement, as the TEV, JB, NEB, and ASV render it. In NT Greek, punctuation is not shown, which makes it a matter of interpretation. The context does not really make one preferable over another. The fact that Paul denies the Corinthians are the judge over his defense is made in either case.

This is Paul's only use of the verb "have been defending ourselves" (ajpologevomai, apologeomai ), although he makes use of the noun "defense" (ajpologiva, apologia ) five times (1 Cor 9:3; 2 Cor 7:11; Phil 1:7,16; 2 Tim 4:16). In Acts this verb describes the defense Paul makes before the Ephesian mob (19:33), Felix (24:10), and Festus (25:8; 26:1,2,24). It can be used of either a formal trial or an informal defense, as here. The word group comes into English as "apologetics," the careful defense of Christianity's truth claims, or "apologize," which has lost any sense of advocacy in English in favor of admission of guilt.

We have been speaking in the sight of God as those in Christ;

Paul employs similar wording in 12:17 when he denies making a profit from spreading the word of God. He makes something of an oath here, but mostly he views himself as standing in God's courtroom, not the courtroom of the Corinthians or of the false apostles. He notes his position as being "in Christ" because only the blood of Christ gains him access into God's courtroom to speak in the presence of God. What Paul says is very much in the vein of what he said in 1 Cor 4:1-5 when he disavows any concern about what "human courts" might think of him in favor of how the Lord, meaning Christ, "judges me." Paul can view either God (Rom 14:10) or Christ (2 Cor 5:10) as judge.

and everything we do, dear friends, is for your strengthening.

Paul believes this motto is in his apostolic charter by which he functions, not only with respect to the Corinthians but all churches. The only reason he might say this, though, is because some of his actions were probably questioned by the Corinthians, perhaps prodded by the false apostles. The Painful Visit, the Sorrowful Letter, the harsh criticisms in 2 Corinthians, among other things, could easily be interpreted as reactionary attempts to cut the Corinthians down to size. Paul, however, views chastisement and discipline from long range as having, or at least intending to have, positive benefits in the development and maturity of the Corinthian church.

The word "strengthening" (oijkodomhv, oikodomç) can simply refer to a building, literally, as in the temple (Mark 13:1-2), or figuratively, as God's building, the church (1 Cor 3:9). However, it can also describe the act or process of erecting a building or edifice. In this latter sense, Paul often figuratively describes the primary function of those in the church, to build up, edify, and improve the church (Rom 14:19; 1 Cor 14:12; Eph 4:29). Here he affirms that as an apostle he is also part of this process of raising the church to where God wants it to be. He really has no other purpose.

With "dear friends," not employed since 7:1, Paul attempts to convey the compassion he has for the Corinthians at this critical juncture. He has expressed his love for them previously in 11:2,11, and 12:15.

12:20 For I am afraid that when I come I may not find you as I want you to be,

Earlier, 11:3, Paul voiced his fear that the Corinthians would be led away from the true gospel by the false apostles. The fear now is related to the earlier fear. What if the letter he is now addressing to them, 2 Corinthians, is not successful in weaning all the Corinthians away from the bad influence of the false apostles? What then? There is precious little time for reform. Paul now contemplates the worst scenario. However, the subjunctive of "find" (euJrivskw, heuriskô; subj.: euJreqw', heurethô), indicated by the "may" in English, reveals that Paul is in no way certain that this scenario will take place. He expects and hopes that 2 Corinthians will be successful.

and you may not find me as you want me to be.

The threat of stern disciplinary action lies behind these words. Paul warns that he will make good on his promise, made in 10:12, to be bold, just like in his letters, when he is "present" the next time. The faltering encounter during the Painful Visit will not be repeated. They may have ridiculed him for "weakness" on that occasion. However, they may long for it, if he finds no reform the next time he comes.

I fear that there may be quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance, and disorder.

Paul lists eight conditions he does not want to see occurring among the Corinthians when he gets there. He presumes that these conditions or others like them are now active. All of these might be an expected divisive outcome in the church, if people remain split over the influence of the false apostles and Paul. Interestingly, the first two conditions, "quarreling" and "jealousy," were noted when he blasted the party spirit among the Corinthians in 1 Cor 1:11 and 3:3. Perhaps the presence of the false apostles has extended or revived that old tendency among the Corinthians.

The first condition, "quarreling" (e[ri", eris ) is listed in five other NT catalogues of sins, in Rom 1:29; 13:13; Gal 5:20; 1 Tim 6:4; and Titus 3:9. It describes the contentious discord which can occur between rival factions, as here in the Corinthian church.

The second condition, "jealousy" (zh'lo", zçlos), is also found in Rom 13:13 and Gal 5:20. It can have the positive sense of "zeal," as it does in 2 Cor 7:7,11; and 9:2. However, here it describes the feelings which drive rivalry with another person.

The third condition, "outbursts of anger" (qumov", thymos ), as the first two, also appears in Gal 5:20. It presumes a violent rage erupting in crude, derisive language, often later regretted. The plural here suggests that many people in Corinth may be losing control of themselves in this fashion.

The fourth condition, "factions" (ejriqeiva, eritheia ) is also in Gal 5:20 in the plural but singular in Rom 2:8; Phil 1:17; 2:3; Jas 3:14,16. In Greek outside the NT, it can refer to someone with selfish ambitions for political office, though normally it depicts the results of self-centeredness which destroys unity in a group.

The fifth condition, "slander" (katalaliva, katalalia ) occurs only in 1 Pet 2:1, but the related adjective (katavlalo", katalalos ) occurs in Rom 1:30 and the verb form occurs in James 4:11 (three times), 1 Pet 2:12, and 3:16. It depicts the cruel, false speech against someone which has been uttered publicly. The related sixth condition, "gossip" (yiqurismov", psithyrismos ), found only here in the NT (a related word appears in Rom 1:21) means "a whispering." This kind of evil speech occurs apart from the subject's knowledge. It may or may not be false, but it usually becomes false as it is repeated.

The seventh condition, "arrogance" (fusivwsi", physiôsis) also occurs only here in the NT, though the cognate verb is replete, especially in 1 Corinthians (4:6,18,19; 5:2; 8:1; 13:4). It describes a person who displays a vain sense of superiority over others.

The eighth condition, "disorder" (ajkatastasiva, akatastasia ), appearing in Luke 21:9; 1 Cor 14:33; 2 Cor 6:5; and James 3:6, is not so much a condition of an individual but of a group. It envelops the social disarray which results from anarchy, revolution, or riots. As last in the list, it somewhat mirrors the first and third conditions. This may be Paul's greatest fear, arriving in Corinth to see a church splintered into disarray.

12:21 I am afraid that when I come again my God will humble me before you,

Although not appearing in the Greek, as with most translations, the NIV supplies the assumed, primary notion of "I am afraid" which opens 12:20. Also along with most, it connects the "again" (pavlin, palin ) with "when I come" (ejlqovnto", elthontos ). This may seem right since "again" even in the Greek occurs just in front of the participle. However, current commentaries (reflected in the NLT translation) believe "again" should go with "will humble." The fact that this visit is not Paul's first is well known. What he is really worried about is a repeat of his second visit, during which he has indicated that he was humiliated. This, of course, would only be even a possibility if Paul arrives to a church in social and spiritual chaos.

Even if such a travesty would happen, though, Paul's theology is such that he would accept it as within God's divine purposes just as he did the first time. Everything, even troubling experiences, has a purpose in Paul's view.

and I will be grieved over many who have sinned earlier

What follows this statement suggests that the sins which Paul fears may be in practice at Corinth are only of a sexual nature. Indeed, such sins which go back to the days before the conversion of Corinthians have been a focus of Paul's concern in both the previous letter and 1 Corinthians. Perhaps, such things continue or have resurfaced due to the influence of the false apostles or just the breakdown of accountability in the church generally. In any case, the way he states this, in the perfect tense, suggests that he has warned them previously about these matters which might grieve him when he comes. Yet, these are really another category of sins beyond the social, listed in 12:21, and the personal, indicated by the prospect of humiliation, which he is gearing himself up to discipline within his apostolic authority. The Corinthians are being given fair warning.

and have not repented of the impurity, sexual sin and debauchery in which they have indulged.

All three of these designations are associated generally with sexual impropriety. The first, "impurity" (ajkqarsiva, akatharsia ), emphasizes the moral degradation of sexual promiscuity; the second, "sexual sin" (porneiva, porneia ) refers in particular to illicit sex with someone else's spouse or outside of marriage, even prostitution; the third "debauchery" (ajsevlgeia, aselgeia ) describes going beyond the proper limits of sexual behavior as defined by culture. Paul does not probably intend for the three to be dissected but to take them all together as encompassing sexual misconduct.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 12:9

And he hath said unto me, My grace is sufficient for thee: for my power is made perfect in weakness . [Phi 4:13 ; 1Co 2:3-5] Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me . [The prayer was not granted, but a compensation was made for denying it. How evident it must have been to the Corinthians, from the sufferings he so cheerfully endured, that he was the true messenger of Christ! Paul's use of the phrase "rest upon me" suggests the resting of the Spirit on the apostles at Pentecost -- Act 2:3]

McGarvey: 2Co 12:10

Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong . [God so orders it that the times of my weakness are the very hours when my strength is revealed, and thus each period of death is turned into a season of resurrection -- 2Co 4:10]

McGarvey: 2Co 12:11

I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing . [You, who should have spoken in my defense and commendation, by keeping silence have compelled me to boast, and to show that, nobody as I am, I am at least equal to these overmuch apostles.]

McGarvey: 2Co 12:12

Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works .

McGarvey: 2Co 12:13

For what is there wherein ye were made inferior to the rest of the churches, except it be that I myself was not a burden to you? forgive me this wrong . [And you are without excuse in thus compelling me to defend myself by proving my apostleship, for it was proved long since among you by the miracles which I wrought among you as signs and evidences of it (evidences which his enemies wholly lacked); and also by the patient spirit in which I wrought the miracles, for I have again and again forborne to use my power to crush my wicked opposers (2Co 1:1-3 ; 1Co 4:21). And I so fully proved my apostleship among you, that you showed to no disadvantage whatever when compared with other churches founded by any others, for you had all the signs, gifts, graces, etc., which they had, unless it be that I myself did not aid my opposers in the good work of extorting wages from you -- forgive me for thus wronging you! These last words, though ironical, are superbly dignified and pathetic. By his disinterested kindness to them, the apostle had favored them above all other churches -- 2Co 11:8]

McGarvey: 2Co 12:14

Behold, 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 yours, but you: for the children ought not to lay up for the parents, but the parents for the children . [There has been much dispute as to whether Paul says that this is his third visit, or the third time he has intended to visit. Evidently it was to be his third visit. See 2Co 2:1 ; 2Co 12:21 ; 2Co 13:1-2 . Knowing that if this letter moved them to repentance or shame, the Corinthians would wish him to accept some compensation for his services, and that if he did so his enemies would revive their slanders against him, and assert that his whole purpose in writing was to gratify his mercenary desires, Paul makes it easy to decline any such offer on their part by declining it now beforehand. He asserts that he will maintain himself without their support, as he has done on his two former visits, and lest they should resent this independence on his part, he declares that he is actuated thereto by an intense love for them -- a love which seeks not their money for his benefit, but their souls for their own benefit. He affectionately, yet almost playfully, bases his conduct on that rule as to parents and children which, though it sometimes permits children to aid parents, obliges parents always to maintain children. He was their spiritual father (1Co 4:14-15), and he claims the obligations of his parental relation as if they were much-coveted rights. Thus, as throughout the epistle, the thunders of the apostle have quickly subsided into the tender accents of the parent.]

McGarvey: 2Co 12:15

And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?

McGarvey: 2Co 12:16

But be it so, I did not myself burden you; but, being crafty, I caught you with guile . [And as a doting parent I will gladly spend all that I have and all that I am for your soul's sake. Gladly, as it were, will I break the earthen vessel that its contents may be lavishly poured out upon you (2Co 4:7 ; Mar 14:3). And can it be possible that you will be so unnatural as to love me less in proportion as I love you the more? "But," say my detractors, "you apparently did not burden us; we concede this to be so; but you caught us with guile, for you have levied contributions, ostensibly for the poor in Jerusalem, but really to reimburse yourself for the wages which you feel to be due you, and about which you have been so noisily boasting."]

McGarvey: 2Co 12:17

Did I take advantage of you by any one of them whom I have sent unto you?

McGarvey: 2Co 12:18

I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? walked we not in the same steps? [Now let us look at the facts and see where I used such guile. My detractors admit that I myself took nothing: then I must have taken it through the agency of others. If so, by whom? Titus and the brother who accompanied him were the only agents I sent. Did Titus thus cheat you in my behalf? Did he not, on the contrary, show you the same inner spirit of self-sacrifice which I displayed? Did he not outwardly follow my plans, exhorting you not to give it to him, or send it to me, but to lay it up in your own treasury weekly as I directed? See 1Co 16:1-2 . If Titus, as we have supposed, accompanied the messengers who bore Paul's first epistle to Corinth, he very naturally carried out the directions of that epistle. Who was then with him we do not know. Titus had not yet reached Corinth to undertake this work a second time as Paul directed (2Co 8:6 ; 2Co 8:16-17). Paul's actions were ever free from guile or covetousness -- 1Th 2:3-5]

McGarvey: 2Co 12:19

Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, are for your edifying .

McGarvey: 2Co 12:20

For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife [1Co 6:7], jealous y [2Co 11:19 ; 2Co 11:22], wraths, factions [1 Cor 1:11], backbitings, whisperings, swellings [1Co 8:1-2], tumults [disorders];

McGarvey: 2Co 12:21

lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed . [Doubtless all the while you have been reading or listening to my words you have been thinking that you are sitting in judgment on my case, and that I have been making my defense before you, anxiously hoping for a favorable verdict. Be not deceived. We can never be judged by you, but are divinely appointed a judge over you (Mat 19:28). My only object is to speak before God in Christ, that is, to acquaint you with the truth as it appears in God's sight, that you may be instructed and not left in harmful ignorance. For I fear that even yet after all this instruction you may not profit by it, so that when I come I may find you not obedient as I would have you, and that I may be found of you not gentle as you would have me to be. For I expect to find among you the very sins which I have reproved in these epistles, and which were there when I last visited you (2Co 2:1). I will not spare you this time as I did then, but I shall exercise discipline, and therefore I fear that I shall mourn for many whom I shall be compelled to deliver over to Satan (1Co 5:5), because they still impenitently persist in their unchaste sins despite all my reproof.]

Lapide: 2Co 12:1-21

CHAPTER 12

SYNOPSIS OF THE CHAPTER

i. That the Corinthians may esteem him above the false apostles, he describes his being carried up into the third heaven.

ii. He goes on to say (ver. 7) that to prevent his being puffed up a thorn in the flesh was given him; for strength is made perfect in weakness.

iii. He clears himself (ver. 11) from any charge of self-love, by pointing out that it was they who had compelled him to praise himself, instead of commending him, as they ought to have done, for his long-suffering, miracles, preaching without charge, charity, and care for them.

iv. He refutes the calumny (ver. 17) brought against him, that he collected money from them craftily, not personally, but by means of Titus.

v. He expresses a fear (ver. 21) lest, when he should come to them, he might find some of them involved in dissensions and other sins; and thus he tacitly warns them that he may with grief be compelled to castigate them.

Ver. 2.— I knew a man in Christ. A Christian. He thus describes him, says Theophylact, that it may be clear that Paul was taken up by the grace of Christ, and not, like Simon Magus, by the power of the devil.

Above fourteen years ago. Hence we conclude that this rapture of S. Paul took place about nine years after his conversion, which took place A.D. 36; Paul, therefore, was taken up A.D. 44, which was the ninth year from his conversion. It was in this year that, by the direction of the Holy Spirit, he was ordained, with Barnabas, Apostle and Doctor of the Gentiles (Act 13:2), that is to say, a little before he began this apostleship. This is evident, because, as I said at the beginning of this Epistle, S. Paul wrote this A.D. 58, in the second year of Nero. This rapture of S. Paul did not take place, therefore, in the year of his conversion (Act 9:12), i.e., A.D. 36, though some join S. Thomas in assigning it to that year.

Theophylact remarks on the modesty of the Apostle in having kept this silent for fourteen years. Secondly, he points out that Paul, fourteen years before, was privileged to contemplate such deep things, how much more did he merit it now, after the labours of so many years?

Whether in the body I cannot tell. Although the Apostle says that he knows nothing for certain about this rapture, yet S. Thomas (ii. ii. qu. 175, art. 5), and others think it probable that his soul remained united to his body as its form, otherwise Paul would have died and then risen again. Moreover, it does not beseem God, when He throws men into an ecstasy, to kill them; nay, such a process would not be one of rapture and ecstasy, but a putting to death. This, too, would involve the multiplication of many miracles. But it is a principle that we should not multiply miracles; therefore it is easier and more natural to suppose that, like other Saints, Paul was carried up while remaining in the body.

Caught up. " To be caught up is," says S. Thomas, " to be raised from what is natural to what is supernatural by the power of the higher nature." Hence angels and the Blessed are not caught up when they see God. Although they are raised above nature, yet they are not cut off from nature, i.e., from the power man has of naturally having consciousness of objects by means of his bodily senses and his representative powers. But when "caught up," the soul is deprived of the use of its senses and imagination, and Paul, therefore, was so deprived, or he would have known that he was in the body. Moreover, such abstraction, as S. Thomas says, may take place under the influence of disease, as when a man is delirious, or even by the power of devils, as when they carry off a man. It is not, however, called rapture or ecstasy, unless wrought by Divine power, which withdraws the mind from the senses, and lifts it up to the contemplation of things supernatural.

To the third heaven. What is this heaven? 1.  S. Basil ( Hom. i. in Hexem.) infers from this that there is not merely one heaven, as Chrysostom thought, nor two, as Theophylact held, but at least three. Some add that there are three only, and that the third is the highest. But all the astronomers of olden times will dispute this, for they reckoned eight at least, as will moderns, who count at least eleven.

2. S. Thomas says (ii. ii. qu. 175, art. 3, ad. 4): " By the third heaven may be understood any supernatural vision, and in three ways it may be called the third heaven. First, with relation to man's cognitive powers. Then the first heaven will be any supernatural, corporal vision, seen by the bodily eye, such as that of the handwriting on the wall, described in Daniel v. The second heaven will be any vision presented to the imagination, such as that of Isaiah, and of S. John in the Apocalypse. The third heaven will be any intellectual vision, such as is explained by S. Augustine ( super Gen. ad Litt. 12).

" Secondly, the distinction may be made according to the different orders of the objects of consciousness. Then the first heaven will be the knowledge of celestial bodies; the second, the knowledge of celestial spirits; the third, the knowledge of God Himself.

" Thirdly, the three heavens may be the different steps of the knowledge by which God is seen. The first will then belong to the angels of the lowest hierarchy; the second to the angels of the middle hierarchy; the third to the angels of the highest." According to this test, S. Paul would have been caught up to the third and highest hierarchy of angels, and standing there with the seraphim, have seen most clearly the essence of God, and from thence have been enkindled with that burning fire of charity with which he afterwards set on fire the whole world.

But I should say that the third heaven is the highest, or the empyrean, where the Blessed dwell. Hence, in ver. 4, it is called Paradise. It is called the third by a Hebraism. The number three denotes completion, being the first number to which the word all may be applied. We do not speak of "all two," but we may and do say "all three." Hence the poet says: "Oh, thrice and four times blessed they," &c., i.e., completely blessed. Again (in Amos i. 3) we read, "for three transgressions of Damascus," meaning, for all. In ver. 8 of this chapter again, we have, "I besought the Lord thrice," or, very often, till I could ask no more, until the answer came. "My grace is sufficient for thee."

3. It is simplest of all to say with S. Thomas, in the passage above quoted, that " the first heaven is the sidereal, the second the crystalline, the third the empyrean ;" or, rather, that " the first is the aerial, the second the sidereal, the third the empyrean," as Theophylact gives them. With him agree Julian Pomerius, and Damascene ( de Fide, lib. ii. c. 6), and many others. "The air" in Scripture is commonly called "the heaven;" hence we get "the birds of heaven." The air, therefore, is the first heaven, and is called the aerial one. All the heavenly orbs are the second heaven, or the etherial, and the third is the empyrean. Hence Cajetan is wrong in rejecting the empyrean, in which the Blessed dwell, and supposing that the third is the crystalline. In this latter are the waters which, in Gen. i. and elsewhere, are said to be above the firmament.

Mystically, S. Bernard says that the three heavens are the Three Persons of the Holy Trinity, and also the three virtues and gifts by which we ascend to them and to the highest pinnacle of grace and glory, viz., humility, charity, and perfect union. He says ( Tract. de Grad. Humil.): " Those whom, by His word and example the Son has first taught humility, on whom the Holy Spirit has then poured the gift of charity, these the Father at length receives in glory. The Son makes them disciples, the Paraclete comforts them as friends, the Father exalts them as sons. Firstly, He instructs them as a Master; secondly, He comforts them as a Friend or a Brother; thirdly, He embraces them as sons. From the first union of the Word and reason is born humility; from the second union of the Spirit of God with the will of man comes charity; then at last the Father unites to Himself His glorious bride. And thus reason is not suffered to think of itself or of the will of its neighbour, but the beatified soul delights to say this alone: 'The King hath brought me into His chamber.' These steps were not surpassed by S. Paul, who declares that he was caught up to the third heaven."

A second question arises: Was Paul truly and really caught up into the empyrean, so as to be in it as in a place, or was he there only by way of imagination or of understanding, so that he seemed to himself in his imagination to be in heaven, and saw what was being done there, while his body and soul remained on earth? Some think with probability that he was not caught up actually and truly, but only imaginarily, because he includes this rapture in vers. 1 and 7, under the head of visions and revelations of the Lord. God can bring it to pass that I in Belgium can see what is going on in India, and even what is passing in heaven. This may be brought about either through the imagination or the understanding, or even by the eyes of the body; for God can so raise these above themselves, so co-operate with them above nature, so strengthen and extend the visual powers as to make them reach even to heaven. If that power may be increased beyond what is natural by spectacles or medicaments, why may not God extend this power yet further and further? Thus it happened to S. Anselm, that he was able to see through a wall what was going on on the other side, by God imprinting the proper images on his retina. So Bede says that S. Diethelmus and others saw in imagination the pains of purgatory. Why, then, should not Paul have seen in the same way the empyrean, and what was passing in it?

Others, with perhaps greater probability on their side, think that he was actually and truly caught up into the empyrean. They give as their reasons: (1.) That the Greek verb used is not the technical term for casting into an ecstasy, but a word which denotes an actual rapture. (2.) That Paul is doubtful whether his soul was caught up with his body or without his body; therefore he presupposes that his soul was truly and really caught up; for in a vision that is merely imaginary there is no doubt that the soul alone and not the body is caught up by the imagination. (3.) That there be actually heard mysterious words, so that, as the destined teacher of the world, he seemed to go forth from heaven, and to communicate to men what he had there seen and heard as God willed him, and so brought to men as from heaven heavenly wisdom. Cf. ver. 4, note.

Now if the soul was really caught up, and yet remained united to the body (as I said in the opening note on this verse), then the body of Paul seems to have been caught tip into paradise; and indeed this is as easy with God as taking up the soul only. This would be fitting to S. Paul's office, who was to be the teacher and Apostle, not, like Moses, of the Jews only, but also of the Gentiles, and so should wholly come forth, like another Moses, from intercourse with God in heaven.

Ver. 3.— Whether in the body or out of the body I cannot tell. S. Athanasius ( Serm. 4 contra Arian.) thinks that Paul knew the mode in which he was caught up, yet says: "I do not know," or, "I cannot tell;" because he could not reveal it to others, in the same way that Christ, in S. Mar 13:32, says that He did not know the day of judgment. For though in himself he knew, yet as far as others were concerned he did not know, for he could not explain it. But others do better in understanding him simply to mean. "I do not know," and his simple recital of the event seems to require this.

Ver. 4. — In paradise. Ambrose, Œcumenius, Haymo, Anselm, and Theophylact think that Paul was twice caught up: (1.) into the third heaven, and (2.) then higher still into paradise. If so, the third heaven would be the heaven of sun, moon, and stars; but what would Paul have done there? Hence others hold that the events are one and the same, and that the third heaven and paradise are identical.

It may be asked. Why, after saying that he was caught up into the third heaven, does Paul say that he was caught up into paradise, as though it were a place higher still? I reply that of the vast empyrean paradise is one particular part where the Blessed are, and a more glorious part than the rest. S. Paul would imply that not only did he see deepest mysteries by his understanding, but also in his will drank in ineffable happiness. He signifies this by the term paradise, which, both in Greek and Latin, denotes a place of happiness.

Paradise is not a Greek word meaning, as Suidas thinks, a well-watered garden, nor yet a herb-garden, as others suppose, but, as Pollux says, it is a Persian word, or rather Hebrew, denoting a garden planted with pleasant trees and fruits. Cf. Ecc 2:5; Neh 2:8; Son 4:11. It is derived from two Hebrew words, denoting to bring forth myrtles. Then, because myrtle is of a pleasant smell, and does best in gardens, the name has been transferred to pleasure-gardens, plantations, and glades, and then again to any pleasant place. Here the third heaven is called paradise.

Did Paul see there the Divine Essence? S. Augustine ( Ep. 112, c. 13), Clement ( Stromata, c. 5), Anselm, and S. Thomas (ii. ii. qu. 175, art. 5) say that he did, and their opinion is probable; for he was for this purpose caught up into paradise, or the place where the Blessed see God. Again, he heard secret things of which it is not lawful for man to speak: but men may speak of everything except the Divine Essence.

It may be objected that in that case he ought to have said that he saw things, not heard words. I reply that, by a common Hebraism, "to hear words" means "to see things" (Theodoret); as, e.g., with the prophets vision and hearing are the same, so is it in the minds of the Blessed.

But the contrary seems more probable (1.) For even with a separated soul, to hear does not mean to behold a thing clearly, but to take in the words of God, or of an angel, or of man; otherwise he would have said without ambiguity, I saw ineffable things, even God Himself. (2.) S. Paul says, in 1 Tim. vi. 16, speaking of God, "Whom no man hath seen." (3.) If he saw God he must have seen also his own state, whether he was in the body or not. But he says that he did not. (4.) But he gives a scanty account of his visions here, and says that, out of humility, he passes over greater things. Cf. Gregory ( Morals, lib. xviii. c. 5), Jerome, Cyril, Chrysostom, and the Fathers and Schoolmen in general, and also Lud. Molina (pt. i. qu. xii. art. 11, dips 2). (5.) Scripture says more plainly of Moses that he saw the Essence of God, and yet I have shown clearly enough, in the notes to Exo 33., that Moses did not seek to see the Essence of God, and would not have obtained such a request if he had made it. In Exo 33:20 the Lord distinctly replies to him in the negative: "Thou canst not see My face, for no man shall see Me and live." It was only conceded to him that he should see the back parts of God, that is, the back of the body assumed by the Angel who represented God. Moses, however, sought that God, or the angel, who behind a cloud stood in the place of God, and spoke with him from the cloud, should unfold Himself, that he might see Him clearly and converse with Him face to face. The angel answered him that the eyes of man cannot see His face, but only His back; because the face assumed by the angel was so shining and so gloriously bright and majestic that it shone to a certain extent with the glory of God. It surpassed, therefore, the splendour of the sun, which man cannot look on directly with unveiled eyes, nay, rather man is blinded by the splendour. If follows from this that much less could this far more splendid face of the angel be seen by Moses; nay, he would have been blinded by it. But in the back of the body that the angel had assumed the light was so toned down that Moses could look upon it. Moses looking upon this was so covered as it were with light that his face shone, and seemed to emit two horns of rays of light. This vision of Moses was a bodily vision, for with the eyes of his body he saw the back of the angel's body. He was, therefore, far from seeing the Divine Essence; and if he did not see it, much less did S. Paul, who speaks more obscurely and more humbly of his vision.

And heard unspeakable words, which it is not lawful for a man to utter. What were these mysteries that Paul heard or saw in paradise? They are related indeed in the book which is styled "the Apocalypse of S. Paul," but this book is not genuine, and is full of mythical stories, and is scouted by S. Augustine ( Tract. 98 in Johan.), Bede, Theophylact. Epiphanius attributes it to the sect of Cainites. I should reply that no certain answer can be given where Paul kept silence. Still it is natural to suppose that Paul saw and heard wonderful things of the nature, gifts, grace, glory, and orders of the angels, as S. Gregory says ( in Ezech., Hom. 4). Hence S. Dionysius, in his "Celestial Hierarchy," so describes the orders of the angels from what he heard from S. Paul, that you might think he saw them with his eyes. Again, he may have heard wondrous things about some Divine attributes not known to us here; he may have seen too the glory of Christ, for he was taught the Gospel by Christ (Gal 1:12). He was caught up that he might receive authority, and not be inferior to the other Apostles, who had seen Christ in the flesh and been taught thoroughly by Him (Chrysostom). Theodoret adds that he saw the beauty of paradise, the choirs and joys of the Saints, and heard the tuneful harmony of the heavenly hymns. This caused his exclamation of admiration: "Eye hath not seen nor ear heard, neither have entered into heart of man the things which God hath prepared for them that love Him."

Secondly, it is better to suppose that he heard the mysteries of the reason, mode, and order of the Divine reprobation and predestination, and the call of men, especially of the heathen provinces to be converted by himself. Of this mystery Paul frequently expresses his admiration, as in Rom 11:33, and it had special reference to his mission (Baronius).

Thirdly, he may have heard mysteries concerning the Gospel of our redemption by Christ; for he says (Gal 1:12) that he had received this Gospel by revelation, viz., when he was caught up. Lastly, he heard, as it might seem, mysteries of the government and progress of the Church in his time and afterwards. This, too, would affect his office, as he had already been singled out as the Church's teacher and guide. He calls them "unspeakable words," both because he was forbidden to utter them, and also because we are unable either to speak of them or to understand them.

Ver. 4.— Of such an one will I glory; yet of myself I will not glory. He speaks of himself when caught up and in his ordinary state as two different persons, so as not to be thought vain-glorious (Œcumenius).

But in mine infirmities. My calamities, my sufferings. By a common Hebrew metonymy "infirmity" is here put for "grief." They are related as cause and effect or effect and cause. Cf. ver. 9; Mic 4:10. In Isa 53:3, we read of Christ that He should be "a Man of sorrows and acquainted with infirmity" (Vulg.). Cf. also Psa 16:4 (Vulg.).

Ver. 6.— But now I forbear lest any man should think of me above that which he seeth me to be. Lest he should think me an angel or some god, as the Lycaonians did (Act 14:10). He could have related more wonderful things about himself, but modesty and humility cause him to conceal them. "All the Saints," says Anselm, "not only do not seek at all for glory above their measure, but they even shrink from that which they have merited."  S. Bernard says beautifully ( Ep. 18 ad Pet. ): " We praise others hypocritically, and delight in vanity ourselves; and thus they who are praised are vain, and those who praise are false. Some flatter and are crafty; others praise as they think and are false; others glory in the words of both and are vain. He alone is wise who says with the Apostle, 'I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.'"

Ver. 7. — And lest I should be exalted above measure. From this it appears that Paul, as the heavenly teacher of the world, had many great revelations, and was accustomed to them, and, as it were, at home among them. Some of these are narrated by S. Luke. Cf. Act 9:3; Act 18:9; Act 22:17;  Act 27:23.  S. Augustine ( Enarr. in Ps. lxxviii. 69, Vulg.), on the words, "Benjamin in the excess of his mind," understands S. Paul to be referred to as being of the tribe of Benjamin.

There was given me a thorn in the flesh. Not by the devil, but by God. Not that God is the author of temptation, but He allowed the devil, who was ready beforehand, to tempt Paul, and that only in appearance, and in the matter of lust to humble him. Cf. Augustine ( de Nat. et Grat. c. 21). " This monitor," says Jerome ( Ep. 25 ad Paulam, on the death of Blesilla), " was given to Paul to repress pride, just as in the car of the victor, as he enjoys his triumph, there stands a monitor whispering to him, 'Recollect that you are a man.'" So, too, at the installation of a Pontiff, tow is lighted and extinguished, while the words are sung: "Holy Father, thus passes the glory of the world." Hence the best preservative against the temptations of the flesh is humility. If you are rooted and grounded so deeply in that as God exalts you by His gifts and graces, there will be no need for Him to apply this thorn to keep you humble. Cf. Rom. i. 24, note.

What was this thorn, and how did it buffet S. Paul? How was it a messenger of Satan? Augustine ( de Nat. et Grat. c.16) replies that he does not know what it was. But two things are certain: (1.) that he was vexed by Satan, and (2.) that this vexation was like a thorn fixed in his flesh, and continually paining him.

But it is not certain what its particular nature was. Anselm, Bede, Sedulius, and Jerome (in Gal. iv. 13) think it was bodily illness, as constant headache (S. Jerome), or colic (S. Thomas), or costiveness, or gout (Nicetas, commenting on Orat. 30 of S. Gregory Nazianzen), or some internal disorder.  S. Basil ( in Reg. cap. ult.) and S. Augustine (in Ps. cxxxi.) think that this goad was some disease sent upon Paul, just as on job, by the devil. The Apostle, however, nowhere else complains of any diseases. Moreover, they would have been a great hindrance to him in the preaching of the Gospel.

Secondly, Chrysostom, Theophylact, Theodoret, Œcumenius, Ambrose, Erasmus think that this thorn refers to the persecutions Paul endured from his adversaries, and of which he speaks in ver. 10. But these were external goads, not thorns in the flesh, and of these he is wont to boast, not complain.

Thirdly, others, with more probability, think that this thorn in the flesh consisted in blows and beatings, often given to Paul by Satan, as to Antony and others, so that pain remained in his body, as a thorn, from the blows he had received. This is the literal meaning of the words used no doubt; but if this be so, Paul would surely have said more plainly: "There was given me the messenger of Satan to buffet me." Nor would the generous mind of S. Paul have complained of this: he was but raised higher by the attacks of devils and men, and found in them matter for glorying.

Fourthly, others think, therefore, that this thorn in the flesh was the motions of concupiscence and the temptations of lust. This concupiscence, like a thorn or a dart, is so deeply fixed in the flesh that while life lasts it cannot be taken out. Hence it is called in Greek, σκόλοψ, a stake, a sharpened stick, a thorn, a javelin, or sting.

It may be asked: "Why, then, does he call this thorn 'the messenger of Satan,' or the minister of Lucifer?" I reply that he means by the messenger of Satan, Satan himself, as the exciting cause of this thorn of concupiscence; or even he calls the thorn sent by Satan, the adversary of his chastity, by the name of Satan. This would be a metonymy, where the cause is put for the effect, the agent for his work. For the devil, by stirring up the humours, by kindling the blood, by inflaming the feelings that subserve generation, by putting foul images before S. Paul's mind, gave life to that concupiscence which had been as it were put to sleep, and mortified by his numerous labours, fastings, and troubles. Thus he stirred up S. Paul to obey the foul motions of lust.

Secondly, it is proved, from Rom. vii., that this concupiscence was in S. Paul, for there he bewails it more than he does here. Hence, too, as he said (1Co 9:27), he was in the habit of castigating his body.

Thirdly, had it been anything else he would have said so clearly; but as it is, modesty and shame bid him conceal it, and call it metaphorically a thorn.

Fourthly, this thorn was given him to humiliate him. But nothing so humiliates those who are chaste and lovers of virtue, as this temptation of the flesh, and nothing is so great a check on them, and makes them so work out their own salvation with fear and trembling. Through the frailty of their flesh they are always in fear of lapsing in the midst of temptations so dangerous and well calculated to make them yield consent. And, therefore, they rather glory in illness, blows, persecutions, and other evils, especially if, like S. Paul, they suffer for Christ and His faith.

Fifthly, these temptations of the flesh, properly speaking, do not hurt the Saints, but buffet them, that is strike them with shame and sorrow. A man, when struck by his friend, is suffused with shame rather than overcome with pain.

Sixthly, Paul prays repeatedly and earnestly to be set free from this thorn; in other things he would have sought not liberation, but fortitude and constancy. But concupiscence is overcome, not so much by courageous endurance as by instant flight. He asks, therefore, to be set free from it, and hears, "My grace is sufficient for thee." It is this grace which in this case is especially necessary, and should be always sought for by those that are tempted, that they may resist and overcome this civil foe lurking within and always striving to stir up war.

Lastly, this is the opinion of S. Augustine ( Enarr. 2 in Ps. lix.), S. Jerome ( ad Eustoch. de Custod. Virgin.), Salvianus ( Serm. de Circumcis., wrongly attributed to Cyprian), Haymo, Theophylact, Anselm, Bede, S. Thomas, Lyranus, and others. It seems, too, the common belief of the faithful, who from this passage speak of the temptation of lust as a thorn in the flesh. The voice of the people is the voice of God.

But, what Cardinal Hugo adds, viz., that this temptation found a place in Paul, owing to his familiar converse with a beautiful virgin, S. Thecla, whom he had baptized, and afterwards kept with him in his journeyings, is false, and merely conjecture. Paul took no woman about with him, as he says in 1Co 9:5. And even if he had, he would have been bound, under penalty of incurring guilt, to send her away if he found her to be an occasion of so much troublous temptation. Moreover, what need would there have been for S. Paul to pray to God so instantly that this thorn might be taken from him, when he might easily have got rid of it himself? Add to this that this story is taken from a book entitled, "The journeys of Paul and Thecla," which is rejected as apocryphal by S. Jerome, Tertullian, and Gelasius.

Erasmus and Faber object to this, firstly, that the thorn of lust was unbecoming and unworthy of so great an Apostle, and he now an old man. I answer that in our lapsed state it is not only not unworthy, but is also beneficial. See S. Gregory ( Moral. lib. xix., c. 5 and 6) and Anselm, who point out how useful it is to the Elect to be now caught up into ecstasy, and now depressed by weakness, so that they may never be puffed up with pride or cast down into despair, but may always keep the narrow way that lies midway between the two, and which leads to heaven. Rom 7:23 shows that this concupiscence existed in S. Paul, and experience tells us that it has been, and now is, in the Saints, even when they are old men.  S. Gregory Nazianzen, for instance, often complains of the evils of his flesh, as in Ep. 96, and in his hymn on his flesh and the burden of his soul. Moreover, Paul was not an old man, for he was a young man when converted—perhaps twenty-five or twenty-seven (Act 7:58). This Epistle was written twenty-two years after his conversion, when he would, therefore, be about fifty years old.

Secondly, the objection is raised that the Apostle immediately adds. "Most gladly, therefore, will I rather glory in my infirmities." But we may not glory in concupiscence, and therefore he must mean some other infirmity and thorn. To this I reply that the Apostle is not referring in these words to the thorn in the flesh that he had just mentioned, but also, and more properly, to all the sufferings that he had borne for the faith, and which he had recounted in the last chapter. In them, he says, he glories always. He uses the word infirmity in its widest meaning, and plays on it, as I will point out at ver. 10. Moreover, it is lawful to glory in this temptation of the flesh, not in itself, so far as it excites to evil, but as it is an affliction put upon us by the devil, and as in it the strength of Christ is made perfect. In this way Julius Cæsar used to glory, and desire most powerful foes, that he might show against them his power and warlike courage. So, too, many Saints have prayed to God, and asked to have temptations, and have gloried in them. Hence, S. James says (i. 2): "My brethren, count it all joy,when ye fall into divers temptations." Cf. also S. Jam 1:12.

Morally, it should be observed that temptation is not to the righteous a cause of falling, but a spur to virtue. For, as high-spirited horses, when urged by the spur, quicken their pace, and show their spirit more, so are Saints spurred on by temptation to walk more diligently in virtue, lest they give way and perish. Hence, some of the Saints of great earnestness were not saddened, but gladdened, by temptations. In the "Lives of the Fathers" ( lib. iii. c. 8) we read of an aged man who, on seeing one of his disciples grievously tempted to commit fornication, said to him: " If you wish it, my son, I will pray the Lord to remove this attack from you." The disciple replied: " I see, my father, that I am undergoing a laborious task, yet I feel that it will bring forth in me good fruit; because, through this temptation I fast the more, and spend more time in vigils and prayers. But I beseech you to pray God of His mercy to give me strength, that I may be able to bear it, and fight lawfully." Then the old man rejoined: " Now I perceive, my son, that you faithfully understand that this spiritual struggle may, through patience, help on your soul towards eternal salvation. For so said the Apostle, 'I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.'"

S. Dorotheus relates of a certain holy monk that he grieved at being freed from temptation, and exclaimed: "Am I not then worthy, 0 Lord, of suffering, and being a little afflicted for Thy love?" Climacus ( Grad. 29) relates of S. Ephrem, that seeing himself possessed of deep peace and tranquillity, which he himself calls impassibility, and an earthly heaven, he besought God to restore to him his former temptations and struggles, so that he might not lose the material for meriting and adding to his crown. Palladius relates that Abbot Pastor, on some one saying to him, "I have prayed to God, and He has set me free from all temptation," replied "Pray God to restore you your temptations, lest you become slothful and careless."

Ver. 8.— For this thing I besought the Lord thrice . . . and He said unto me. Three is the number symbolic of multitude and universality. The answer meant that though he was weak in himself, yet in God he might be strong enough to overcome this temptation. It, hence appears that Paul was not heard, and was not freed from his thorn.  S. Augustine gives the reason ( Enarr. in Ps. cxxxi.). He says: "As when some disagreeable medicine is brought to one that is sick, and he asks the physician to take it away; whereupon the physician comforts him and urges him to have patience, because he knows that the medicine is good for him, so does God here deal with Paul." As a physician from vipers' flesh makes a conserve against vipers' poison, so does God, out of our weakness, form a medicine against weakness, and makes one lust of the flesh a remedy against another, as, e.g., this thorn of the flesh was a preservative against pride.

Ver. 9.— For my strength is made perfect in weakness. This is a general proposition, a moral axiom applying to any weakness, but properly and primarily to that thorn of concupiscence just mentioned. These are the words of God in answer to the prayers of S. Paul. The greater the temptation of the flesh is, the greater is the strength supplied by Christ. This explains the paradox that follows: "When I am weak then am I strong."

The strength is both Paul's and God's—Paul's as the receiver, God's as the Giver. Therefore, the Divine power is best manifested in weakness when, (1.) in those that are weak it works fortitude, patience, and other superhuman works. (2.) When he by whom anything is done, conscious of his own weakness, claims nothing for himself, but gives all the praise to God. Observe here the difference between the power of God and the power of the world. One is seen in force and violence, the other in endurance. (3.) Infirmity is the object of patience, fortitude, and temperance, in the same way that those who are infirm are more sober when they are ill. (4.) Infirm people keep the most careful watch over themselves, and prudently refuse whatever is noxious, and so become more self-controlled by habit (S. Thomas). Certainly, virtue feeds on opposition, and, therefore, by temptation, chastity becomes constant, and every virtue more robust, as we see in the lives of Joseph, Susannah, Paul, and others. (5.) S. Augustine says mystically ( de Gratia Christ. c. 12), as does Anselm: "Fortitude is a true knowledge and humble confession of our infirmity." And S. Jerome says, writing, to Ctesiphon: "The one perfection to be found in this life is to recognise our imperfection." By this you learn not to trust to your own strength, but to cast yourself wholly with perfect confidence on the power of God, who strengthens the humble and those that hope in Him, and makes them as it were almighty, as S. Bernard says ( Serm. 85 in Cantic.), able to pass unscathed through all temptations, labours, and dangers.

S. Augustine gives us an instance of this in his own life (cf. lib. viii. c. 11). He says. " When habit that seemed to me irresistible said to me, 'Can you live without them?' " (the concubines that he had been accustomed to have), " there appeared to me in the direction to which I had turned my face, while shrinking from setting out that way, the pure dignity of continence, with dignified mien, inviting me to come without hesitation, holding out, to welcome and embrace me, holy hands filled with hosts of good examples. There were multitudes of boys and girls, and many a youth; all ages were there, sober widows and aged virgins. She smiled encouragingly upon me, as much as to say, 'Can you not do what these men and women have done? They did it not in their own strength, but in the Lord their God. He gave me to them. Why do you stand in yourself and fall? Cast yourself upon Him; fear not. He will not withdraw and cause you to fall. Boldly trust yourself to Him. He will receive you and will heal you.'"

Lastly, virtue is made perfect in weakness, because, as S. Bernard ( Ep. 254) says, in a robust and vigorous body the mind lies effeminate and lukewarm, and again in a weak and sickly body the spirit grows stronger and more vigilant. As one to whom nature has denied strength excels in intellect, so where God withholds health He gives robustness and vigour of mind, so that the mind afflicted with a feeble body sighs after its resurrection and after heaven; spurns whatever is transient, troubled, and exposed to decay; lives for the future life, not the present; thinks with Plato that this life is death's mediator; in short, gives itself wholly to God and heavenly things. "The mind that is allied to disease is close to God," says Nazianzen. Listen to what a famous old man said to one of his disciples who enjoyed bad health ( Vita. Patrum, lib. iii. n. 157). " Be not sad, my son, at your sickness and bodily ills. It is the highest duty of religion to give God thanks in weakness. If you are iron you lose your rust by fire; if you are gold you are tried by the fire and, proceed from great to greater. Be not distressed, then, my brother. If God wishes you to be tormented in the body, who are you that you should be angry with Him? Bear up then, and ask Him to give you what He sees fit."

S. Theophanes, Abbot of Sigrianum, a man who never had good health, A.D. 816, gave the following answer to the iconoclastic emperor, Leo the Armenian, who threatened him with dreadful tortures if he did not condemn the worship of images: " If you hope to terrify me with your threatenings, a man already worn out with disease and old age, as teachers threaten with a beating boys of no generous spirit, then let the pyre be kindled, let the instruments of torture be got ready, together with every engine of malicious cruelty, that you may know most clearly that the strength of Christ is made perfect in my weaknesses. I, who cannot walk on the ground, shall find my weakness changed into strength, and will leap upon the fire." And he was as good as his word; for after many temptations he was shut up in prison, and all access to him was forbidden; and so, being gradually weakened by hunger, filth, and disease, he offered up his soul in two years' time to God, as a sweet-smelling sacrifice, and after his death became illustrious for his miracles. The Church commemorates him on March 12th Cf. Baronius ( Annals, A.D. 816). Cf. also S. Thomas and S. Chrysostom ( Hom. 26), on the benefit of infirmities and tribulations.

Lastly, S. Bernard ( Tract. de Grad. Humil. ) says: "' Virtue is made perfect in weakness.' What virtue? Let the Apostle tell us: 'Gladly will I glory in my infirmities, that the virtue of Christ may rest upon me.' But perhaps you do not yet understand what special virtue he meant, since Christ had all virtues. But though all were found in Him, yet one in particular shone above all, viz., humility. This He commended to us in the words, 'Learn of Me, for I am meek and lowly of heart.' Gladly, then, 0 Lord Jesu, will I glory if I can in my infirmity, in my bodies illness, that Thy virtue, humility, may be made perfect in me; for when any virtue fails, Thy grace avails."

Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Humility makes him glory not in his strength but in his infirmity; and so he calls upon Christ to give him strength, and tacitly says that he throws himself upon Him. Hence, by infirmity he means every kind of suffering, tribulation, temptation, humiliation, as is explained in the next verse. Infirmity, then, is a generic term, including anything that causes pain to mind or body. Hence (1.) it may embrace sicknesses, which, S. Basil says, formed Paul's thorn in the flesh; (2.) labours, such as are described in the preceding chapter; (3.) temptations of the flesh (ver. 7), or any other temptations; (4.) watchings, fastings, and other acts of mortification of the body, by which the body is weakened and made subject to the spirit; (5.) insults, persecutions, dangers, blows, and all afflictions borne for the sake of the faith of the Gospel.

Let them that are infirm console themselves amidst their infirmities by the thought that the power of Christ tabernacles in them as in its proper home. The power of God shows itself most where there is most need for it, and gives the greatest help when necessity is greatest. "To Thee," says the prophet "the poor is left: Thou wilt be a helper of the fatherless." For although naturally "bodily weakness involves also mental," as S. Jerome says ( Pref. lib. ii. Comment. in Amos ), and "the body which is corrupted weighs down the soul" (Wisd. 9:15), yet supernaturally it is otherwise; for the soul that is strengthened with grace strengthens also the body. S. Francis, for instance, increased in mental vigour as his body grew more feeble, so much so that in giving thanks to God he prayed that his sicknesses might be increased a hundredfold. "To fulfil Thy will, 0 Lord," he said, "is my exceeding comfort." See his Life by S. Bonaventura,

S. Bernard ( Serm. 34 in Cantic.) says: " He does not say that he bears his infirmities patiently, but that he glories in them, and glories in them most gladly, proving that it was good for him to be humbled; for God loveth a cheerful giver. Humility alone which is joyous and unconstrained merits the grace which it receives." Again, in Sermon 25, he says: " We should wish for infirmity, which is supplemented by the power of Christ. Would that I might be not only weak, but destitute, and wholly wanting in anything of my own, that I might be strengthened by the might of the Lord of might; for strength is made perfect in weakness. And since this is the case, the bride beautifully turns it to her glory that she is held up to scorn by her rivals, and she glories, not only that she is comely but also that she is black. She thinks nothing more glorious than to bear the reproach of Christ. The ignominy of the Cross is pleasing to him who is not unpleasing to the Crucified."

Ver. 10 . — Therefore I take pleasure in infirmities. Not because they are desirable in themselves, but in so far as through them the power of Christ is perfected. He then goes on, as I said before, to mention what is included under the generic term infirmity.

For when I am weak then am I strong. When I am afflicted then do I gain strength by the power of God's grace, long-suffering, fortitude, humility, and hope, which virtues are then implanted by God (Chrysostom). Œcumenius thinks, however, that he means that he then becomes strong to work miracles. S. Basil too (in PS. xxxiii.) says, that "great bodily power is an impediment to the salvation of the soul." S. Bernard says beautifully and truly ( Serm. 29 in Cantic.): " Do you see that the weakness of the flesh adds strength to the spirit? so, on the other hand, be assured that the strength of the flesh works spiritual weakness. What wonder is it if you become stronger when the enemy is weakened?—unless perchance you are insane enough to suppose that the flesh, which is always lusting against the spirit, is your friend . . .. The saint who prudently keeps his eye fixed on his salvation prays to be shot at and attacked. Pierce my heart with Thy fear. That fear is the best of arrows, for it pierces and slays the lusts of the flesh, that the spirit may be saved. But does not he that castigates his body and brings it into subjection seem to you to himself help the hand of him that fights against him?

Ver. 11.— I am become a fool in glorying. I seem to have done foolishly in praising myself, but you, who had of me a lower opinion than you ought, and who gave more credence to the false apostles than to me, have compelled me to recover my influence over you by thus praising myself.

Though I be nothing. That I am an Apostle is not my doing, it is of the grace of Christ (Anselm). Cf. xi. 5, note.

Ver. 12. — Truly the signs of an apostle. The genuine tokens of an Apostle were: (1.) patience under contempt, poverty, persecutions, dangers (Anselm). (2.) Miracles. He calls these signs of the true faith, of heavenly doctrine, or signs given by God working supernaturally and all-powerfully, and consequently bearing witness to the truth of Paul's doctrine and to his Divine mission. He calls them also wonders, from the effect they were calculated to produce on the mind, and also mighty deeds or works of God's omnipotence, of which he was the instrument.

It was incumbent on the Apostles, as the bearers of a new Gospel to the world, to prove their doctrine and apostleship by miracles, otherwise they would have exacted a credulous assent, and could not have been distinguished from impostors, like the false apostles. This should be observed by Protestants and their new apostles, Calvin and Luther, who are bringing in a reformed doctrine: this, being new, demands to be supported by miracles. Since they do not produce these credentials—unless they think it to be a miracle that when they promise to raise a dead man they put to death a living one (but from such miracles and such apostles, good Lord, deliver us)—they practically confess that they are no apostles, but impostors.

Ver. 13. — For what is it wherein ye were inferior to other churches? I.e., other churches founded by me and other Apostles. I was no burden to you, but worked day and night to support myself. Then he ironically adds: "Forgive me this wrong." For this notable and generous act of beneficence, the Apostle should have been more highly esteemed and loved, not reckoned as one that had inflicted an injury.

Ver. 14 . — Behold the third time. The first visit was when he converted them; the second time he was ready to start, but postponed his visit for good reasons; the third occasion was at the time of his writing, and took place actually afterwards (S. Thomas and Lyranus).

For the children ought not to lay up for the parents. A euphemism. Earthly parents lay up treasure for their children; spiritual fathers, on the other hand, should be supported by their children, i.e., by the catechumens and the faithful. I am to you, says S. Paul, such a spiritual father, that I wish to be also an earthly one, and expend upon you myself and all that I have. He thus gently chides them, that they may see how great an Apostle he is, how high-minded, of how great charity, and be confounded for not returning his love, and for preferring the false apostles, who thought only of themselves and their own gain.

Ver. 15. — And I will very gladly spend and be spent for you. I will spend all my goods, and then gladly give for you my blood, my spirit, my life (Anselm).

Ver. 16.— Being crafty, I caught you with guile. S. Thomas (ii. ii. qu. 55, art. 4, ad. 1) thinks that craftiness and guile are here used in a good sense, as much as to say, with cunning, skill, and prudent caution did I convert you from heathenism to Christianity. But I should say that these are words used by his detractors, and appropriated by S. Paul. They carp at me, saying that Paul does not directly ask for anything for his support, but he catches you with guile, by sending Titus and others to drain your purses (Chrysostom). S. Paul then goes on to answer this charge.

Ver. 17 . — Did I make a gain of you? Did I defraud you, and extort your money from you? Or with Vatablus, Did I fleece you? Or, with Ambrose, Was I covetous towards you?

Ver. 19. — Again, think ye that we excuse ourselves unto you? For again the Latin version has "of old time." There are some among you who have for a long time thought that I have said so much as I have said as an excuse for my avarice and double-dealing, or that I craftily excuse myself and refuse your gifts, to induce you to give more.

We speak before God in Christ. We speak sincerely, truly, and without any reservation, as it is right for one to speak who professes to be in Christ, i.e., to be His disciple and member. Or "in Christ" may mean, with Christian sincerity, Christ being put for His attributes, the concrete for the abstract. Or, again, the sentence may mean: Before God we sincerely speak the truth, and I call Christ as my witness to my truth. As we say when taking an oath, "By God," or, "By Christ," so do the Hebrews say, "In God," or, "In Christ." So Vatablus takes it. Cf. also Rom. ix. 1. Anselm, however, understands "We speak in Christ" to mean, "According to Christ and His doctrine," which bids us speak with sincerity and truth. Or, "in Christ" may mean "by Christ, who speaks in me and through me;" but the first meaning is the simplest and best.

Ver. 20.— I fear . . . lest there be wraths. θυμός with the Greeks that part of the mind which is called the irascible faculty, placed by Plato in the heart, and opposed to reason, which has for its seat the brain. Thence the word is applied to angry quarrellings, audacious arrogance, irascible conduct, when a man will not give up his opinion, but clings to it obstinately, and hotly opposes others, to show his spirit. Such actions spring from the irascible faculty when it is unchecked.

Whisperings. Secret and hidden attacks made by the malevolent on those they wish to bring into odium, or when they wish to sever friendships. Such a "whisperer" was Antipater, the son of Herod, who, that he might succeed his father, tried to make his elder brothers suspected by their father, that he might put them to death; but a just Nemesis overtook him, for he was himself put to death by Herod, as Josephus relates at length.

Swellings.— Pride and arrogance, which, as it were, puff up those they take possession of.

Ver. 21. — Lest my God will humble me among you. Lest He sadden me, and cause me to sorrowfully punish many of you, viz., those who persist in their sins. The Apostle's words point to the public penance inflicted on those who were strictly called penitents. Cf. Augustine ( Ep. ad Salvinam, 108).

Just as the Apostle and every preacher rejoice chiefly in the progress of their disciples, and to be able to say, "Ye are my joy and crown," so do they mourn most to see them fall away into sin, and make no return for all their exhortations and labour. Again, such an one is forced to punish against his will and with grief. The words of Nero at the beginning of his rule are well known: when obliged to sign a sentence of capital punishment against some criminals, he exclaimed: "Would that I knew not letters."

And have not repented of the uncleanness. Oftheir effeminacy and other lusts, which make them sin against nature, and subject her to violence. The Apostle draws a distinction between uncleanness and fornication.

Lasciviousness. Wanton delight in lustful kissing and touch.

Commentary -- Other

Evidence: 2Co 12:9

" God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world." C. S. Lewis, The Problem of Pain

Evidence: 2Co 12:11

" God creates out of nothing. Therefore until man is nothing, God can make nothing out of him." Martin Luther

Evidence: 2Co 12:15

" You have nothing to do but to save souls. Therefore spend and be spent in this work." John Wesley

Evidence: 2Co 12:21

To find out where the races came from, see Act 17:26 footnote.

Introduction / Outline

Robertson: 2 Corinthians (Book Introduction)

Second Corinthians

From Macedonia a.d. 54 Or 55

By Way of Introduction

The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

JFB: 2 Corinthians (Book Introduction)

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

JFB: 2 Corinthians (Outline)

• THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

TSK: 2 Corinthians (Book Introduction)

The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

TSK: 2 Corinthians 12 (Chapter Introduction)

Overview

2Co 12:1, For commending of his apostleship, though he might glory of his wonderful revelations, 2Co 12:9, yet he rather chooses to glory of his infirmities; 2Co 12:11, blaming them for forcing him to this vain boasting; 2Co 12:14, He promises to come to them again; but yet altogether in the affection of a father; 2Co 12:20, although he fears he shall to his grief find many offenders, and public disorders there.

Poole: 2 Corinthians 12 (Chapter Introduction)

CORINTHIANS CHAPTER 12

MHCC: 2 Corinthians (Book Introduction)

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

MHCC: 2 Corinthians 12 (Chapter Introduction)

(2Co 12:1-6) The apostle's revelations.

(2Co 12:7-10) Which were improved to his spiritual advantage.

(2Co 12:11-21) The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.

Matthew Henry: 2 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians

In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

Matthew Henry: 2 Corinthians 12 (Chapter Introduction)

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 (2Co 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 (2Co 12:11 to the end).

Barclay: 2 Corinthians (Book Introduction)

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Corinthians 12 (Chapter Introduction)

The Thorn And The Grace (2Co_12:1-10)

The Defence Draws To An End (2Co_12:11-18)

The Marks Of An Unchristian Church (2Co_12:19-21)

Constable: 2 Corinthians (Book Introduction)

Introduction

Historical background

First Corinthians did not dispel the problems in the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

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_____. "The Negative Aspects of the Christian's Judgment." Bibliotheca Sacra 137:546 (April-June 1980):125-32.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Corinthians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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Gill: 2 Corinthians (Book Introduction)

INTRODUCTION TO 2 CORINTHIANS

This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

Gill: 2 Corinthians 12 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 12

The apostle in this chapter proceeds upon the same subject, in vindicating himself against the false teachers, and giving proof of his apostleship; he takes notice of a very remarkable and unusual vision he was favoured with; makes mention of an uncommon temptation of Satan, how he was delivered from it, and the use it was of to him; excuses his boasting to the Corinthians; lays the blame of it upon them who obliged him to do it, though they had such undeniable proofs of his apostleship among them; signifies he intended to come and see them, and expresses his strong affection for them, and good will towards them; removes the calumnies of covetousness, guile, and craftiness; reproves them for their sins, and threatens them in case of impenitence. Though in some respects glorying was not so convenient, and quite disagreeable to the apostle himself, yet such were his circumstances, that it was become necessary for him to do it, and therefore goes on with it; and to his character, qualifications, labours, sufferings, and deliverances, adds the visions and revelations of the Lord he had been honoured with, 2Co 12:1 and singles out a very particular one, which he describes by the time when, about fourteen years ago; by the person who saw it, himself, whom he speaks of in the third person, that there might be as little appearance of boasting as possible; by the place where it was seen, the third heaven, into which he was caught; by the form or manner of the vision, or the circumstance and condition in which he was when he saw it, of which he could give no account; as whether in or out of the body, 2Co 12:2, which last circumstance is repeated to denote the certainty of it, and his ignorance as to this part of it; for the truth of which he appeals to God, 2Co 12:3, and affirms again, that such an one as he had described was caught up to paradise; by which he explains what he meant by the third heaven, and further declares, that being there he heard words unutterable, 2Co 12:4. Now though this vision was matter of glorying, yet since he was the person that was so highly honoured with it, he would not dwell any longer on it, but rather speak of his infirmities, as he afterwards does, 2Co 12:5, yet if he had shown a design of boasting, it would not have been acting a foolish part; however, he thought it best to forbear, lest it should lead any into too high an opinion of him, 2Co 12:6, and indeed, these high enjoyments were apt to fill himself with pride and vanity, wherefore God, in his infinite wisdom, thought fit to take some methods to humble him; which leads him to give an account of a sore temptation that befell him, which was grievous to him, and in which he was buffeted by Satan; the end of which was to keep down his pride, and hide it from him, 2Co 12:7. The use this was of to him, and how he behaved under it, and the request he made to the Lord to be freed from it, are declared in 2Co 12:8, to which he received an answer, which was full and satisfactory, gave him pleasure, and determined him to glory in his infirmities, 2Co 12:9, which he does in 2Co 12:10, and gives an enumeration of them, and his reason for glorying in them: and whereas he knew he should be chargeable with folly, in glorying in other things as he had done, he blames the Corinthians for it, who had obliged him to it; for had they engaged as they should have done in the vindication and commendation of him, there would have been no need of his own; and they were furnished with matter and arguments enough for such a purpose, since it must have been a plain case to them that he was not inferior to the chief of the apostles, 2Co 12:11, of which they had a full demonstration, partly by the signs, wonders, and mighty deeds which were done in the midst of them by him, 2Co 12:12, and partly by the gifts of grace bestowed on them through his ministry, on account of which they did not come short of any other churches; unless it was in this, that they had the Gospel preached without charge unto them, 2Co 12:13, the apostle goes on to acquaint them that he had a third time intended to come and see them, when he would be no more burdensome and chargeable to them than he had been before; have no regard to theirs but to them, acting the part of a father that lays up for his children, but takes nothing from them, 2Co 12:14, and expresses his strong affection for them, even though they should show but little to him, and his earnest desire to be serviceable to them, and the pleasure he should take therein, 2Co 12:15, and whereas it was suggested by the false teachers, that though he did not take money of them in person, he had used some underhand crafty methods by the means of others to drain them of it, 2Co 12:16, he replies and vindicates his innocence, by putting the question to them in general; whether he had made any gain by any persons he had sent to them, 2Co 12:17, and particularly inasmuch as he had sent Titus and another brother, whether he had made any gain of them, and whether the apostle and he were not of the same spirit; and whether they did not take the same steps, 2Co 12:18, and then observes, that all the pains that he took in the vindication of himself, was not so much on his own account as theirs, even for their edification, that that might not be hindered, for whom he had the most endeared affection: and for the truth of all this he appeals to God, 2Co 12:19, and closes this chapter with observing the many evils which were among them, which he feared he should find among them, when he came, unrepented of; and which would be matter of grief and humiliation to him, and oblige him to use that severity among them which would not be agreeable to them, 2Co 12:20.

College: 2 Corinthians (Book Introduction)

INTRODUCTION

Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

College: 2 Corinthians (Outline)

OUTLINE

I. OPENING - 1:1-2

II. THANKSGIVING - 1:3-11

A. GOD COMFORTS - 1:3-7

B. GOD DELIVERS - 1:8-11

III. DEFENSE OF INTEGRITY - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV