Verse 2

Translate, "I know," not "I knew." a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of Co2 12:2, Co2 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (Co2 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [ALFORD]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (Rom 7:25). Here, however, the latter is the prominent thought. in Christ--a Christian (Rom 16:7). above--rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (Act 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of. I cannot tell--rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits. caught up-- (Act 8:39). to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations," Co2 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (Co2 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (Luk 23:43; Rev 2:7). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," Co2 12:1). The occurrence TWICE of "whether in the body . . . I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [BENGEL]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (Eph 4:10).

Verse 3

Translate, "I know." out of--Most of the oldest manuscripts read "apart from."

Verse 4

unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Exo 34:6; Isa 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (Joh 3:12; Co1 2:9). A man may hear and know more than he can speak.

Verse 5

of myself--concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.

Verse 6

For--Not but that I might glory as to "myself" (Co2 12:5); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co. 11:1-33] he termed such glorying "folly," Co2 11:1, Co2 11:16-17). think of me--Greek, "form his estimate respecting me." heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Act 14:12-13), and shaking off a viper (Act 28:5), the people thought him a god, what would they have not done, if he had disclosed those revelations? [ESTIUS]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [BENGEL] (Joh 5:44; Joh 12:43).

Verse 7

exalted above measure--Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [BENGEL]. abundance--Greek, "the excess"; exceeding greatness. given . . . me--namely, by God (Job 5:6; Phi 1:29). thorn in the flesh-- (Num 33:55; Eze 28:24). ALFORD thinks it to be the same bodily affliction as in Gal 4:13-14. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, Pe1 2:20). messenger of Satan--who is permitted by God to afflict His saints, as Job (Job 2:7; Luk 13:16). to buffet me--In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."

Verse 8

For--"concerning this thing." thrice--To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from Co2 12:9, and Greek, Co2 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up." the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan (Luk 4:7). "Satan is not to be asked to spare us" [BENGEL].

Verse 9

said--literally, "He hath said," implying that His answer is enough [ALFORD]. is sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD], (Deu 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL]. my strength--Greek, "power." is made perfect--has its most perfect manifestation. in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in Co2 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, Co2 4:7; Co1 2:3-4; compare Pe1 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Psa 88:7; Joh 17:15).

Verse 10

take pleasure in--too strongly. Rather as the Greek, "I am well contented in." infirmities--the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men. reproaches--"insults." when--in all the cases just specified. then--then especially. strong--"powerful" in "the power of Christ" (Co2 12:9; Co2 13:4; Heb 11:34).

Verse 11

in glorying--omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [BENGEL]. ye--emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself. am I behind--rather as Greek, "was I behind" when I was with you? the very chiefest--rather, as in Co2 11:5, "those overmuch apostles." though I be nothing--in myself (Co1 15:9-10).

Verse 12

Truly, &c.--There is understood some such clause as this, "And yet I have not been commended by you." in all patience, in signs, &c.--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). mighty deeds--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.

Verse 13

wherein you were inferior--that is, were treated with less consideration by me than were other churches. I myself--I made a gain of you neither myself, nor by those others whom I sent, Titus and others (Co2 12:17-18). wrong--His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare Co2 11:9, Co2 11:11).

Verse 14

the third time--See Introduction to the first Epistle. His second visit was probably a short one (Co1 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare Co2 12:21; Co2 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 Co2 1:15-16; Co2 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]. not yours, but you-- (Phi 4:17). children . . . parents--Paul was their spiritual father (Co1 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (Co2 12:15).

Verse 15

I will . . . spend--all I have. be spent--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. for you--Greek, "for your souls"; not for your mere bodies. the less I be loved--Love rather descends than ascends [BENGEL]. Love him as a true friend who seeks your good more than your good will.

Verse 16

I did not burden you--The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others (Th1 2:3).

Verse 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.

Verse 18

I desired Titus--namely, to go unto you. Not the mission mentioned Co2 8:6, Co2 8:17, Co2 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (Co2 7:6-16). a brother--rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in Co2 8:18, Co2 8:22. same spirit--inwardly. steps--outwardly.

Verse 19

Again--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" (Co2 2:17). English Version Greek text was a correction from Co2 3:1; Co2 5:12.

Verse 20

For--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. debates--Greek, "strifes," "contentions." envyings--The oldest manuscripts read "envying," singular. strifes--"factions," "intrigues," "factious schemes" [WAHL]. Ambitious self-seeking; from a Greek root, "to work for hire." backbitings, whisperings--open "slanderings," and "whispering backbitings" (Gal 5:20). swellings--arrogant elation; puffing up of yourselves. Jde 1:16, "great swelling words" (Pe2 2:18).

Verse 21

my God--his God, however trying the humiliation that was in store for him. will humble me--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. sinned already--before my last coming [BENGEL], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke. have not repented--shall not have repented [ALFORD]. uncleanness--for example, of married persons (Th1 4:7). fornication--among the unmarried. Next: 2 Corinthians Chapter 13

Verse 1

It is not expedient doubtless for me to glory,.... Though it was lawful for him to glory, and was necessary in the present circumstances of things, in vindication of himself, and to preserve the Corinthians from being carried away with the insinuations of the false apostles; and so for the honour and interest of Christ and the Gospel; yet it was not expedient on some other accounts, or profitable and serviceable to himself; he might find that it tended to stir up pride, vanity, and elation of mind in him, and might be interpreted by others as proud boasting and vain glorying; wherefore he chose to drop it, and pass on to another subject; or rather though it was not expedient to proceed, yet, before he entirely quitted it, he thought it proper to say something of the extraordinary appearances of God unto him. Some copies, and the Vulgate Latin version, read, "if there was need of glorying, it is not indeed expedient"; the Syriac version, "there is need of glorying, but it is not expedient"; and the Arabic version, "neither have I need to glory, nor is it expedient for me: I will come to visions and revelations of the Lord"; such as the Lord had made to him, and not man; and which were not the fruit of his own fancy, or the delusions of Satan; but were from the Lord Jesus Christ, and his glory. The apostle might very well speak of "visions" or heavenly appearances, since he was favoured with many; his conversion was owing to a vision or appearance of Christ to him, whom he saw with his bodily eyes, and heard him speaking to him, and which he calls "the heavenly vision"; at another time when at Troas, a vision appeared to him in the night, and a man of Macedonia stood and prayed him to come over and help them; and when at Corinth the Lord spoke to him by a vision, and bid him not be afraid, but go on preaching the Gospel, because he had much people there to be brought in through his ministry: and as for revelations, besides what are ordinary and common to all believers, he had extraordinary ones; the Gospel and the scheme of it, the knowledge of the several particular doctrines of it, were not attained to by him in the common way, but he had them by the revelation of Jesus Christ; the several mysterious parts of it, particularly that of the calling of the Gentiles, to which might be added, the change that will be upon the living saints at Christ's second coming, were made known to him by revelation; and sometimes in this extraordinary way he was directed to go to such or such a place, as at a certain time he went up to Jerusalem by "revelation", where he was to do or suffer many things for the sake of Christ: though he had no revelation of anything that was different from, and much less contrary to the Gospel, and as it was preached by the other apostles; for there was an entire agreement between him and them in their ministry; see Gal 2:2, and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected. , and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected. 2 Corinthians 12:2 co2 12:2 co2 12:2 co2 12:2I knew a man in Christ about fourteen years ago,.... Which is to be understood of himself, as appears from Co2 12:7, where he speaks in the first person; and the reason why he here speaks in the third, is to show his modesty and humility, and how much he declined vain glory and popular applause; and whilst he is speaking of himself, studies as it were to conceal himself from being the person designed, and to draw off the mind of the reader from him to another person; though another cannot be intended, for it would not have been to his purpose, yea, quite beside it, when he proposes to come to visions and revelations he had of the Lord, to have instanced in the rapture of another. Moreover, the full and certain knowledge he had of this man, of the place he was caught up to, and of the things he there heard, best agrees with him; as also his attesting, in such a solemn way, his ignorance of the manner of this rapture, whether in the body or out of the body, and which he repeats and refers to the knowledge of God, clearly shows he must mean himself; besides, it would otherwise have been no instance of any vision of his, nor would the rapture of another have at all affected his character, commendation, and praise, or given him any occasion of glorying as this did: though he did not choose to take it, as is clear by his saying that if he gloried of it he should not be a fool, yet forbore, lest others should entertain too high an opinion of him; and after all, he was in some danger of being elated with this vision along with others, that the following sore temptation was permitted, to prevent his being exalted with it above measure: and when he calls this person, meaning himself, a "man", it is not to distinguish him from an angel, whose habitation is in the third heaven, and so no wonderful thing to be found there; or from any other creature; nor perhaps only to express his sex, a man, and not a woman, though the Syriac version uses the word peculiar to the masculine sex; but merely to design a person, and it is all one as if it had been said, I knew a person, or I knew one in Christ: and the phrase "in Christ", is not to be connected with the word "know", as if the sense was, that he called Christ to witness the truth of what he was about to say, and that what he should say was not with a view to his own glory, but to the glory and honour of Christ only; but it is to be connected with the word "man", and denotes his being in Christ, and that either, as Dr. Hammond thinks, in a singular and extraordinary manner; as John is said to be "in the spirit", Rev 1:10, that is, in an ecstasy; and so here this man was in the Spirit of Christ, and transported by him to see visions, and have revelations; or rather it intends a spiritual being in Christ, union to him, the effect of which is communion with him. The date of fourteen years ago, may refer either to the time when the apostle first had the knowledge of his being in Christ, which was at his conversion; he was in Christ from all eternity, being given to him, chosen in him, loved by him; set as a seal upon his heart, as well as engraven on the palms of his hands, and represented by him, and in him, in the everlasting covenant; and so in time, at his crucifixion, death, burial, resurrection, ascension, and session at the right hand of God; in consequence of all which, when the set time was come, he became a new creature, was converted and believed in Christ, and then he knew himself to be in him; he was in him secretly before, now openly; and this was about fourteen years before the writing of this epistle; the exact time of his conversion might well be known and remembered by him, it being in such an extraordinary manner: or also this date may refer to the time of his rapture, which some have thought was some time within the three days after his conversion, when he was without sight, and neither ate nor drank; some have thought it to be eight years after his conversion; but the most probable opinion is, that it was not at Damascus, but when he was come again to Jerusalem, and was praying in the temple, and was in a trance or ecstasy, Act 22:17, though the difference there is among chronologers, and the uncertainty of their conjectures, both as to the time of the apostle's conversion, and the writing of this epistle, makes it very difficult to determine this point. They that make this rapture to be at the time of his conversion, seem to be furthest off of the truth of things; for whether his conversion be placed in the 34th year of Christ, as some, or in the 35th, as others, or in the 36th; and this epistle be thought to be written either in the 56th, or 58th, or 60th, the date of fourteen years will agree with neither: they indeed make things to agree together best, who place his conversion in the year 36, make this rapture to be eight years after, in the year 44, and this epistle to be written in the year 58. Dr. Lightfoot puts the conversion of the apostle in the year 34, the rapture of him into the third heaven, in the year 43, at the time of the famine in the reign of Claudius, Act 11:28, when he was in a trance at Jerusalem, Act 22:17, and the writing of this epistle in the year 57. That great chronologer, Bishop Usher, places Paul's conversion in the year 35, his rapture in the year 46, and the writing of this epistle in the year 60. So that upon the whole it is hard to say when this rapture was; and it may be, it was at neither of the visions recorded in the Scripture, which the apostle had, but at some other time nowhere else made mention of: when, as he here says, such an one was caught up to the third heaven, the seat of the divine Majesty, and the residence of the holy angels; where the souls of departed saints go immediately upon their dissolution; and the bodies and souls of those who have been translated, caught up, and raised already, are; and where the glorified body of Christ is and will be, until his second coming. This is called the "third" heaven, in respect to the airy and starry heavens. The apostle refers to a distinction among the Jews of , "the supreme heaven, the middle heaven, and the lower heaven" (f); and who also make a like division of worlds, and which they call , "the supreme world, and the middle world, and the lower world" (g); and sometimes (h) the world of angels, the world of the orbs, and the world of them below; and accordingly the Cabalistic doctors talk of three worlds; , "the third world", they say (i), is the supreme world, hidden, treasured, and shut up, which none can know; as it is written, "eye hath not seen", &c. and is the same with the apostle's "third heaven". The state and condition in which he was during this rapture is expressed by the following words, put into a parenthesis, whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth: whether his soul remained in his body, and he was caught up soul and body into heaven, as Elijah was carried thither soul and body in a chariot with horses of fire; or whether his soul was out of his body, and he was disembodied for a time, as Philo the Jew (k) says that Moses was "without the body", during his stay of forty days and as many nights in the mount; or whether this was not all in a visionary way, as John was "in the Spirit" on the Lord's day, and Ezekiel was taken by a lock of his head, and lifted up by the Spirit between earth and heaven, and brought "in the visions of God to Jerusalem", cannot be said. The apostle did not know himself, and much less can any other be able to say how it was; it is best with him to refer and leave it to the omniscient God; one of the four persons the Jews say entered into paradise, who are hereafter mentioned in See Gill on Co2 12:4, is said to have his mind snatched away in a divine rapture (l); that is, he was not himself, he knew not where he was, or whether in the body or out, as says the apostle. (f) Targum in 2 Chron. vi. 18. (g) Tzeror Hammor, fol. 1. 4. & 3. 2, 3. (h) Tzeror Hammor, fol. 83. 2. (i) Zohar in Numb. fol. 66. 3. (k) De Somniis, p. 570. (l) Cosri, p. 3. sect. 65. fol. 190. 1. 2.

Verse 2

And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was. 2 Corinthians 12:4 co2 12:4 co2 12:4 co2 12:4How that he was caught up into paradise,.... Not the earthly paradise in which our first parents were; this was destroyed by the flood, and the place where it was not now to be known; and to what purpose the apostle should be carried thither cannot be guessed at; though some have thought that this is here meant: but not this, nor any place distinct from the "third" heaven, or place of the blessed, is meant; which is the sense of many of the ancients, who suppose the third heaven and paradise to be two distinct places, and that the apostle had two separate raptures. Clemens Alexandrinus (m), reads the words thus, "I knew a man in Christ caught up to the third heaven, , from thence to paradise"; and so Theophilact upon the place says, "from the third heaven he was immediately called up into paradise"; and so Oecumenius, "he was caught up unto the third heaven, and so again from thence into paradise"; and some modern writers have been inclined to think there were two raptures, and the rather inasmuch as the apostle is said to be caught "up to" the one, and caught "up into" the other, and makes use of the words "caught up" twice; or otherwise he would be guilty of a tautology, both in that and in repeating his ignorance of the manner of the rapture; to which is added, that he proposed to speak of "visions" and "revelations" in the plural number, Co2 12:1, and afterwards calls this vision an "abundance of revelations", Co2 12:7, but as it was at the same time that he was caught up to the third heaven, and into paradise, there being one and the same date of fourteen years ago to both; and as, in the account of the one and the other, he was equally ignorant of the manner how he was caught up, whether in the body, or out of the body; and seeing that there is no account of what he saw and heard in the third heaven, but only what he heard in paradise, which is referred to be told in the after account of this vision; and as the third heaven and paradise are one and the same place, it seems most reasonable to conclude, that not two raptures and two visions are here designed, but only one; and without any show of a vain repetition, the apostle having begun the account of this vision, might reassume what he had said, in order to give a more plain and clear account of it; and especially as there were some things he had not yet mentioned, and the whole was not easy to be understood and taken in, and the manner of it even unknown to himself; and this he might do to raise the attention the more unto it, as being something wonderful and extraordinary; besides, if his design had been to have given an account of two raptures, he would have distinguished them in a numerical way; and would have told us that he was twice caught up, as well as he afterwards says that he besought the Lord "thrice", at another time; and this would have been necessary to have prevented a mistake, of taking the one and the other for the same rapture, as is generally done; heaven is called paradise, because as the garden of Eden, which bears that name, was of God's planting, so is this made and prepared by him; as that was a delightful place, so is this; also because of Christ the tree of life, which is in the midst of it, besides an innumerable company of angels, and spirits of just men made perfect, the pure and undefiled inhabitants of it; and because of the river of divine love, of endless pleasures, the saints there are made to drink of. It was usual with the Jews to call heaven , "the garden of Eden", or paradise; and which they (n) sometimes speak of as upper and lower; the lower they suppose the souls of men are introduced into, immediately upon their dissolution; where they stay a while, and then go up to the upper paradise, the world of souls, where Abraham, Isaac, and Jacob are. The Jews ought not to object to the apostle's being had into paradise before his death, for they tell us of several that entered there whilst alive; "nine (they say (o)). , "entered in their life time into the garden of Eden", or paradise; and these are they, Enoch the son of Jared, and Elijah, and the Messiah, and Eliezer the servant of Abraham, and Hiram king of Tyre, and Ebed Melec the Ethiopian, and Jabez the son of Rabbi Judah the prince, and Bethiah the daughter of Pharaoh, and Sarah the daughter of Asher; and there are some that say also (p) Rabbi Joshua ben Levi"; and in another place (q), "four , entered into paradise; and these are they, Ben Azzai, and Ben Zoma, another, and R. Akiba;'' upon which is (r) added, "they entered into paradise as it were by the hands of God, and they did not ascend up above really, but it seemed to them as if they ascended;'' how far this may serve to explain and illustrate the apostle's case, I leave, with this observation more concerning another use of the word paradise with them; which sometimes signifies a considerable share of knowledge of mysterious things, relating to the nature of God, angels, &c. of which Maimonides having spoken, says (s), "these things the former wise men called "paradise", as they say, "four entered into paradise": and although they were the greatest men of Israel, and exceeding wise men, yet they had not all of them power to know and comprehend all these things clearly; and I say, that he is not fit to walk "in paradise", but he whose belly is filled with flesh and bread, and it is bread and flesh to know what is forbidden, and what is lawful, and the other precepts of a like nature;'' and again (t), "a man that is filled with all these virtues (meaning with wisdom, and understanding, and government of the passions and appetites) is perfect in his body, as he that enters into paradise, and inclines himself to these things which are great and afar off:'' once more (u), "the words of the tradition are comprehended in the written law, and the exposition of them in the oral law; and the things which are called paradise, are contained in the Talmud;'' this they (w) call , "the paradise of wisdom"; whether this sense and use of the word may be applied to the passage before us, and so be expressive of that large share of divine knowledge which was communicated in an extraordinary way to the apostle, may deserve some consideration: however, this is certain, that when he was caught up into paradise, he heard unspeakable words, which it is not lawful for a man to utter; to instance in particular things, which be then either saw or heard, as some have done, is bold and daring; as that he saw the divine Being with the eyes of his understanding, the several angelic forms, thrones, dominions, principalities, and powers, and the glory and beauty of the souls of departed saints; and heard the harmonious music of each of these happy creatures; had a view of the book of life, and was shown the order and method of divine predestination; was let into the mystery of the calling of the Gentiles, and the change that will be on living saints, and heard the whole account of the dispensation of things, in the church of Christ to the end of the world: the things were unspeakable, never yet related, and so not to be known: they were such things which the apostle himself, when out of the rapture, might have but very inadequate ideas of, and such as he was not able to put into proper words and language to be understood by others; and which as he heard them not from a mere man, but from the Lord, so no mere man was able to utter them, none but he of whom he had heard them: and besides, whatever conceptions the apostle might have of them himself, and how capable soever he was of expressing them; yet they were not fit and proper to be told in the present state of things, being no part of the counsel of God relating to man's salvation, the whole of which he faithfully declares; and yet were necessary to be heard by him, in order to establish his faith in the Gospel, to animate him in his ministry, and fortify his mind against all the afflictions, reproaches, and persecutions, he was to meet with for the sake of Christ. The phrase seems to be the same with , "it is impossible to say it" (x); and of such like secret things in paradise, or the world of souls, the Jews say (y) that "they are hidden, and which , "are not fit to produce in writing";'' and so these were such as were not lawful to speak out, "with human tongues", as Justin Martyr says (z); they were not in such sense "unspeakable", as not to be expressed by any; for they were expressed either by Christ himself, who was glorified in human nature, whom the apostle might now see and hear, or by some angel or angels, or they could not have been heard by the apostle as they were; but they were such as before never been spoken to any mortal man, and so could never have been spoken by any; and though they had been spoken to a mortal man, yet they could not be spoke by him to others; for though when he heard them, his human soul, for that present time, might conceive and take in much of the nature and meaning of them, yet they were such as he could not express by words, and represent to others by speech after the vision was over, and especially at this distance: not that it was sinful to have done it, if he could have done it; or that the things themselves were of such a nature, that it would have been criminal to have rehearsed them; but rather that it was impossible to do it, at least fully, since they might greatly regard the glory of the divine Being, and the worship paid him by the heavenly inhabitants: or could it be done in any tolerable manner, it might not be altogether convenient and proper in the present state of things; since the worship of the upper world lying in praise without prayer, might not be so fit to be related, lest it should be imitated by saints on earth: and seeing what the apostle heard was ineffable, and not to be spoken by himself; no credit is to be given to those spurious things called the Revelation and Ascension of Saint Paul, in which the author or authors of them pretend to tell us what these things were. (m) Strom. l. 5. p. 586. (n) Nishma Chayim, par. 1. c. 10. fol. 25. 2. &c. (o) Derech Eretz, fol. 19. 1. Zohar in Exod, fol. 102. 3. (p) Ganz Tzemach David, par. 1. fol. 31. 1, 2. (q) T. Bab. Chagiga, fol. 14. 2. (r) Tosephot, ib. (s) Jesode Tora, c. 5, sect. 19, 20. (t) Jesode Tora, c. 7. sect. 2. (u) Ib. Talmud Tora, c. 1. sect. 12. (w) Tzeror Hammor, fol. 96. 4. (x) T. Bab. Megilla, fol, 21. 1. (y) Nishmat Chayim, fol. 28. 1. (z) Expositio fidei, p. 379.

Verse 3

Of such an one will I glory,.... The apostle in great modesty seems to speak of some other person, and not himself, as caught up into the third heaven, when he yet means himself; and does as it were distinguish himself from himself; himself in paradise from himself on earth; his sense is, that though he might lawfully glory of such a person so highly exalted and favoured, yet since this was his own case, he chose to forbear, and say no more of it: yet of myself I will not glory; though he could, and might, and did glory in the Lord, who had done such great things for him; as that he was in Christ, and knew himself to be so, had been rapt up into heaven, and heard things unutterable; yet he would not glory of these things as from himself, as owing to any merit or worthiness of his, but as instances of mere favour, grace, and goodness; if he gloried of anything of himself in his present state and condition, it should be of his weaknesses: but in mine infirmities; not his sinful ones, for these he mourned over, and was humbled before God and man under a sense of; but his many pressing difficulties of life, heavy reproaches, very great afflictions, and violent persecutions he endured for Christ's sake; see Co2 12:10.

Verse 4

For though I would desire to glory,..... Had a mind to it, chose it, and was fond of it, thought fit to proceed in this way concerning this vision, or this with many others: I shall not be a fool; in reality; though he might seem and be thought to be so by others; he does indeed before call his glorying "folly", and "speaking foolishly"; but he means only as it might be interpreted by others, for in fact it was not: the reason is, for I will say the truth; he said nothing but what was strictly true, in the account of himself in the preceding chapter, and appeals to God as his witness; nor anything in the relation of this vision, but what was entirely agreeable to truth; and to speak truth, though it be of a man's self, when he is called to it, cannot be deemed folly; but now I forbear; he did not choose to go on, or say any more upon this head at this time; though he had many visions, and an abundance of revelations, yet he did not judge it proper to give a particular account of them: lest any man should think of me above that which he seeth me to be, or that he heareth of me; should take him to be more than human, as before this the Lycaonians at Lystra did; who supposed that he and Barnabas were gods come down in the likeness of men, and brought out their oxen and garlands to do sacrifice to them; and as, after this, the inhabitants of Melita, seeing the viper drop from his hand without any hurt to him, said he was a god; to prevent such extravagant notions of him, he forbore to say any more of his extraordinary visions and revelations; but chose rather that men should form their judgments of him by what they saw in him and heard from him, as a minister of the Gospel.

Verse 5

And lest I should be exalted above measure,.... Over much elated in his mind, and swelled with a vain conceit of himself: through the abundance of the revelations; for he had not only one or two, or a few, but an abundance of them; and which, as everything does but grace, tended to lift up his mind, to stir up the pride of his heart, and to entertain too high and exalted thoughts of himself. Pride is naturally in every man's heart; converted persons are not without it; knowledge, gifts, and revelations are apt to puff up with spiritual pride, unless counterbalanced and over poised by the grace of God. This great apostle was not out of danger by them, for he was not already perfect; wherefore to prevent an excess of pride and vanity in him on account of them, he says, there was given to me a thorn in the flesh, the messenger of Satan to buffet me; many have been the thoughts and conjectures of men about what is here meant by the apostle. This ought to be allowed and taken for granted, that the thorn in the flesh, and the messenger of Satan, design one and the same thing; the former is a figurative expression, the latter a literal one, and explanative of the former. Some have thought that corporeal afflictions are here designed, which may be compared to thorns: see Hos 2:6, and which are not joyous, but grievous to the flesh, and come not by chance, but are by divine appointment, and are designed and made use of, to hide pride from men; and sometimes, by divine permission, Satan has an hand in inflicting them, as in the case of Job: whilst such a general sense is kept to, it is not to be despised, without entering into the particular bodily disorder with which the apostle was afflicted, as some do; some saying it was the choleic, others the gout, others a pain in the ear, and others the headache; which latter it is said he was much troubled with; but these are mere conjectures: others think that the corruptions of nature are intended which in regenerate persons are left, as the Canaanites were in the land, to be "thorns" in the eyes and sides of the Israelites, Jos 23:13. These, to be sure, were felt by the apostle, and were very grievous and humbling to him, and were no doubt sometimes stirred up by Satan, which made him complain bitterly, and groan earnestly; and it may be observed, to strengthen this sense, that it was usual with the Jews to call concupiscence, or the vitiosity of nature, Satan; for so they (a) often say, , "Satan, he is the evil imagination", or corruption of nature; and particularly they call the lust of uncleanness by this name; and it is said (b) of a young man of Israel, being tempted by a young woman of Midian, through the counsel of Balaam, that , "Satan burned in him", and he turned aside after her; and that the evil imagination is the old serpent; yea, they call this "the messenger of hell", a phrase very much like what is here used. "R. Hona (c), as he was preaching to the children of men to take warning, said unto them, children, beware "of the messenger of hell"; but who is this? the evil imagination, or concupiscence, is that which is "the messenger of hell";'' and this sense is agreeable, provided the particular corruption the apostle was harassed with is not pretended to, as is by some, who pitch upon the lust of uncleanness, and spare not to mention the person by name, one Tecla, who, they say, travelled with him, and was a snare to him; but this is to do injury to the character of so holy an apostle, and to represent him as exposing himself to the false apostles, against whom he was guarding: others think that a variety of afflictions, reproaches, and persecutions, for Christ's sake and the Gospel, are here meant, which were as pricking briers and grieving thorns to him; see Eze 28:24, and which were given and ordered by divine appointment for his good; this sense, Co2 12:9, lead unto, and seem to confirm: others are of opinion that the temptations of Satan are designed, which, as they are called "fiery darts", which the archers of Satan, and his principalities and powers, shoot thick and fast at the saints, to their great annoyance; so may be here called, especially some very particular, eminent, and sore temptation, a "thorn in the flesh", very pungent, and giving a great deal of pain and uneasiness; others suppose that some particular emissary of Satan, either some one of the false apostles and teachers, who greatly opposed him, as Alexander the coppersmith, who did him much harm; or such an one as Hymenaeus or Philetus, that blasphemed and spoke evil of him; or some violent persecutor of him is intended. But, after all, I see not but that the devil himself may be meant; for, as before observed, the phrase "a thorn in the flesh" is metaphorical, and the other, a "messenger of Satan", is literal, and explains it; and the whole may be read thus, "there was given to me a thorn in the flesh", namely, "the angel Satan to buffet me"; so that Satan, who was once an angel of light, now of darkness, is the "thorn in the flesh"; and might be suffered to appear visibly to him from time to time, in a very terrible manner, and which was very grievous to be borne; he might by permission have great power over his body, as he had over Job's, to use it ill, to beat and buffet it; for this also may be taken literally: and he might likewise in other ways greatly distress him by stirring up the corruptions of his heart; by following him with his satanical injections, suggestions, and temptations; by raising violent persecutions, and instigating many of his emissaries against him; and this sense is the rather to be chosen, because it includes all others that have any show of truth. The Jews (d) sometimes make mention of the angel or messenger of Satan mocking at the righteous, and buffeting them; so God is by them said (e) to deliver Nebuchadnezzar , "to a messenger of Satan". This sore exercise befell the apostle for his good, to keep down the pride of his nature; lest, adds he again, I should be exalted above measure; for such ends and purposes does the Lord, in his infinite wisdom, deal with his people. The (f) Jews have a notion that this was one reason of God's tempting or trying Abraham with the sacrifice of his Son, to depress that pride that was likely to arise in him because of his greatness. "This temptation (they say) was necessary at that time, because above, the grandeur of Abraham is declared how great it was before his enemies made peace with him; and Abimelech, king of the Philistines, and Phichol, the chief captain of his host, were obliged to enter into a covenant with him, and asked him to show favour to them, and to the land in which he sojourned; and perhaps hereby , "his heart was lifted up", in the ways of God; "and his eyes were lofty"; when he saw himself blessed with riches, and with children, and with grandeur and glory, as the glory of kings; wherefore God was "willing to try him": with a wall of iron, (this great difficulty) to see if there was any dross left in him.'' (a) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2. 3. s. 3. 10. 4. 13. 3. 20. 2. 50. 3. 58. 3. 72. 4. 73. 2. 86. 1. 87. 2. 93. 1. 96. 1. 99. 4. 100. 4. 101. 42. 113. 1. & 133. 2. & 141. 3. &; 149. 2. & 152. 3. Raya Mehimna in Zohar in Lev. fol. 7. 2. (b) Bemidbar Rabba, sect. 20. fol. 229. 1. (c) Midrash Hannelam in Zohar in Gen. fol. 67. 4. (d) R. Eliezer Katon de Scientia Animae, l. 10. apud Gaffarell. Cod. Cabal. Misc. pic. Mirandal. Index p. 23. ad calcem Wolf. Heb. Bibliothec. (e) Shemot Rabba, sect. 20. fol. 105. 4. (f) Tzeror Hammor, fol. 22. 1.

Verse 6

For this thing I besought the Lord thrice,.... With respect to the thorn in the flesh, the messenger Satan, who gave him so much continual disturbance. This sent him to the throne of grace, to request of the Lord, that it, or rather, "he might" depart from me: this request greatly confirms the above sense, for it can hardly be thought the apostle would be so importunate about the removal of a common bodily affliction; and he knew that the corruption of his nature would remain with him as long as he was in the body; and as for afflictions, reproaches, and persecutions for the Gospel's sake, he was well apprized they would abide him wherever he went; but that so troublesome an adversary might depart, as it must be greatly desirable, so it was a very proper request: and it is made to a very proper person, to the "Lord" Jesus Christ; who in the days of his flesh had such power over the devils, as to dispossess them from the bodies of men by a word speaking, and held them in subjection, and in a panic fear of him; and when upon the cross, he spoiled principalities and powers, and in the latter day will bind Satan with a chain, and shut him up in the bottomless pit for a thousand years. This request was made thrice, not with any view to the three persons in the Godhead, Father, Son, and Spirit; nor to the three usual times of prayer in a day, morning, noon, and night; nor is any exact number of times intended; but the sense is, that he frequently besought the Lord on this account.

Verse 7

And he said unto me,.... Either by what the Jews call "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 "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, Pe1 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. (g) Jarchi in Exod. xxiii. 23. Sepher Raya Mehimna in Zohar in Numb. fol. 87. 1.

Verse 8

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 , "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.'' (h) Baal Hatturim in Gen. xlviii. 2.

Verse 9

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.

Verse 10

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 , "wonders and powers", or "mighty deeds", are mentioned together by the Jews (i), as the same things. (i) Zohar in Exod. fol. 96. 2. & 97. 1.

Verse 11

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 Co1 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.

Verse 12

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 Co1 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.

Verse 13

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.

Verse 14

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.

Verse 15

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.

Verse 16

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.

Verse 17

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.

Verse 18

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.

Verse 19

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. (k) Alex. ab Alex. Genial Dier. l. 4. c. 13. & 5. 15. & 6. 26. Next: 2 Corinthians Chapter 13

Verse 1

Here we may observe, I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, Co2 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. Pe2 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (Co2 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted. II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and 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, Co2 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, Co2 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, Co2 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 (Co2 12:9), and took pleasure in them, Co2 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, Co2 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.

Verse 11

In these verses the apostle addresses himself to the Corinthians two ways: - I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them Co2 12:11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles - so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation - so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence. II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (Co2 12:13) he had not been burdensome to them, for the time past, and tells them (Co2 12:14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (Co2 12:15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, Co2 12:15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, Co2 12:16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others - We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, Co2 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, Co2 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, Co2 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.

Verse 1

12:1-7 Paul’s accusers at Corinth leveled the charge that Paul did not have ecstatic spiritual experiences. He was no mystic, they said, but a plain person with no impressive gift (see 10:10). So even though Paul’s authority did not come from visions and revelations from the Lord, he reveals his secret that he did, in fact, have such experiences.

12:1 This boasting will do no good: See study note on 11:21b-29.

Verse 2

12:2 I was caught up (literally I know a man in Christ who was caught up): In Greek, Paul demurely uses third person to speak of himself. • The third heaven is a Jewish expression for the immediate presence of God. • fourteen years ago: That is, about AD 43.

Verse 3

12:3-4 Paul wasn’t sure whether he was in a trance or actually taken to heaven. • But I do know that I was caught up: Literally But I know such a man, that he was caught up; see study note on 12:2.

Verse 5

12:5-7a Paul could boast about his experience (12:2-4), but it was no source of confidence in his ministry. He never makes mystical experience a proof of his apostolic authority—his life and his message must be the proof. He instead boasts about his weaknesses (11:23-33).

Verse 7

12:7b-10 We do not know what the thorn in Paul’s flesh was (cp. Num 33:55; Ezek 28:24; Hos 2:6); we only know that its purpose was to keep him from becoming proud, to prick the bubble of pride. • It was a messenger from Satan—that is, something or someone evil—so Paul prayed to the Lord to take it away. The Lord answered each petition the same way: “My grace is all you need. My power works best in weakness.” Paul’s human weakness was an opportunity for the power of Christ to work through him by God’s grace. Paul accepted his suffering because Christ’s strength showed itself through his weakness.

Verse 11

12:11-13 Paul reviews his apostolic credentials; he continues to play the role of a fool, making proud boasts because his detractors have forced him to do so (see study note on 11:16-29). Paul, too, has a commission as an apostle, one sent by God himself, with all the signs to validate it.

12:11 “super apostles”: See 11:5.

Verse 12

12:12 Included in Paul’s credentials was his ability to deal patiently with difficult people such as the Corinthians.

Verse 13

12:13 The only thing I failed to do refers to his not taking payment for his services (see 11:7-11). • Please forgive me for this wrong! This request is ironic and tongue-in-cheek.

Verse 14

12:14-15 the third time: Paul’s first visit was his initial evangelism at Corinth (Acts 18:1-18); the second was the unscheduled “painful visit” (2 Cor 2:1). Paul contemplates what he hopes will be a happier visit, but there is still some suspicion and a need to clear the air. • I will not be a burden: Paul did not want their money but rather that they would fully accept his authority. That is why he would gladly spend himself for them rather than accept payment from them.

Verse 16

12:16-18 Some of the Corinthians still believed that Paul had deceived them by trickery. They might have insinuated that Paul was helping himself to the proceeds of the collection for the Jerusalem church (chs 8–9). The answer to this charge is a reminder of the integrity of Titus and the other brother (see 8:18-24). The integrity of Paul and his associates should debunk such false charges.

Verse 19

12:19 Paul is not simply offering a defense of his conduct and motives; he wants to assure his dear friends of his genuine love and Christian service for the well-being of the church.

Verse 20

12:20-21 Paul feared encountering renewed rebellion and resistance during his upcoming visit, with the Corinthians relapsed into their old ways. • and you won’t like my response: If Paul had to, he would deal sternly with flagrant sinners (cp. 1:23–2:17; 1 Cor 4:21).

Verse 21

12:21 Paul fears that God will humble me in your presence—a reprise of the previous visit (2:1), when the Corinthians had rebuffed and humiliated Paul. • The vices listed were among the Corinthians’ old sins (see 6:14–7:1; 1 Corinthians Book Introduction, “Setting”).