2 Corinthians 12

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 20 2 8 0 0 12. Apostolic Authority, part 3) (12:1 21)) ) ) Outline (continued)) 12:1 13:10 B. Paul s Vision and Warnings ) 12:1 4 1. Revelations ) 12:5 10 2. Human Weakness ) 12:11 18 3. Intended Visit ) 12:11 13 a.

Apostolic Apology ) 12:14 15 b. Gratuitous Service ) 12:16 18 c. Scurrilous Slander ) 12:19 21 4. Genuine Concerns ) ) ) ) B. Paul s Vision and Warnings) 12:1 13:10) 12 1 I must continue to boast. Although nothing is gained by it, I will go on to visions and revelations of the Lord. 2 I know a man in Christ, who fourteen years ago (whether in the body or outside the body, I do not know, but the Lord knows) was caught up as far as the third heaven. 3 And I know such a man (whether in the body or outside the body, I do not know, but the Lord knows) 4 was caught up into paradise and heard words too sacred to utter and that man ought not to speak.) ) 1 1 2 8 0 “tw://bible.?id=44.16.9-44.16.10|AUTODETECT|” Paul s opponents may have boasted of having received divine knowledge through visions and revelations. If this is the case, the apostle must continue to boast despite the fact he abhors talking about his own experiences.��1�� He writes about boasting only when he is forced to defend his apostolic calling. Since the time of his conversion at the gates of Damascus, Paul had received communications from the Lord through visions 7 1 -1 9 0 “tw://bible.?id=44.16.9-44.16.10|AUTODETECT|” Acts 16:9 10) 1 1 -1 9 0 “tw://bible.?id=44.16.9-44.16.10|AUTODETECT|” , 18:) 7 1 -1 9 0 “tw://bible.?id=44.16.9-44.16.10|AUTODETECT|” 9 10) 1 1 -1 9 0 “tw://bible.?id=44.22.17-44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.17-44.22.21|AUTODETECT|” 22:17 21) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 “tw://bible.?id=44.26.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.19|AUTODETECT|” 26:19) 1 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.24|AUTODETECT|” 27:23 24) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 0 ). These frequent communications from Jesus confirmed his close relationship with his Lord.) 1 1 2 8 0 “tw://bible.?id=5.29.29|AUTODETECT|” For this reason, Paul wishes to affirm his calling by relating to his initial readers an event that occurred prior to his ministry among them. This incident differs from the suffering he had endured for the sake of the gospel (11:23 32), for it was a moment of heavenly ecstasy. But Paul s report of this incident is so obscure that it leaves his readers with a number of unanswered questions.��2�� We understand, however, that Scripture is a book primarily about creation and redemption and not about the details of the life hereafter. With Moses we say: The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever 7 1 -1 9 0 “tw://bible.?id=5.29.29|AUTODETECT|” Deut. 29:29) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0

Revelations) 12:1 4) 1. I must continue to boast. Although nothing is gained by it, I will go on to visions and revelations of the Lord.) a. I must continue to boast. Forced to extend his boasting into a third section (see the introduction to 11:21b), Paul essentially repeats the words of 11:30.

There he wrote a conditional sentence, If I must continue to boast, I will boast of the things that show my weakness. Here he states that he must continue to boast, but he refuses to call attention to himself: the literal reading of the text is, It is necessary to boast. In verse 9, Paul concludes his discourse on this subject by nothing that boasting of his weakness reveals the power of Christ in him. In short, his boasting is designed not to promote himself but to reveal the glory of the Lord. With these words, he clearly delineates the difference between himself and his opponents.) 1 1 2 8 0 “tw://bible.?id=46.1.31|AUTODETECT|” b. Although nothing is gained by it, I will go on to visions and revelations of the Lord. The apostle clearly states that boasting benefits no one. Because he has been forced to boast, he has made a fool of himself (v. 11). Paul is not now referring to boasting in the Lord 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” II Cor. 10:17) 1 1 -1 9 0 0 ), but to the idle bragging of his opponents. Indeed, he would have kept silent if his opponents had not forced him to speak. They oblige him to give an account of himself; if he refuses to boast of visions and revelations, they call him a fraud. So he yields to their pressure but protects himself by stating the futility of prating about spiritual experiences. For Paul, direct communications from the Lord are holy moments that are not intended for public scrutiny.) 1 1 2 8 0 0 The second sentence in this verse depicts a contrast. That is, notwithstanding the futility of boasting, Paul plans to say something about visions and revelations he has received from the Lord. He points to Jesus, his Sender, who repeatedly discloses information to him.) 1 1 2 8 0 “tw://bible.?id=44.26.19|AUTODETECT|” What are these visions and revelations? First, God permits a human being to have supernatural experiences of seeing something of Jesus, angels, or heaven. Paul had a heavenly vision at his conversion near the gates of Damascus 7 1 -1 9 0 “tw://bible.?id=44.26.19|AUTODETECT|” Acts 26:19) 1 1 -1 9 0 “tw://bible.?id=44.10.11-44.10.16|AUTODETECT|” ; see also the Martyrdom of Polycarp 12.3), and Peter had a vision of a sheet filled with animals coming down out of heaven 7 1 -1 9 0 “tw://bible.?id=44.10.11-44.10.16|AUTODETECT|” Acts 10:11 16) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Next, visions that come to a person in a trance or a dream often are experiences in which recipients receive information to guide them on their way into the immediate future. God communicates revelation through visions. A notable difference between the two is that visions are frequently introduced with a word of encouragement . Revelations, by contrast, focus on aspects of the birth, ministry, suffering, death, resurrection, ascension, and return of Jesus Christ.��3�� On Patmos, John had the unique experience of seeing Christ, who communicated divine revelation to show the believers. New Testament visions and revelations originate with Christ, whom Paul in this verse honors with his boasting.) 2. I know a man in Christ, who fourteen years ago (whether in the body or outside the body, I do not know, but the Lord knows) was caught up as far as the third heaven.) In this verse and the next two, Paul relates an incident that gives him a privileged status.

He has been permitted to enter the very abode of God (compare 5:1 5), where he received disclosures that he is unable to divulge. His circumstance is similar to that of individuals who died and were raised to life (for example, Lazarus). They returned from the dead but did not reveal any information about heaven. Persons who have had near-death experiences also are able to talk about temporarily leaving the body, yet they fail to relate all the details of what they saw and heard.) Paul is able to pass on to his readers the framework of his vision, but he is barred from giving them revelation about heaven. His experience, however, fortifies him for the rigors of his apostolic calling.) 1 1 2 8 0 “tw://bible.?id=19.29.1-19.29.2|AUTODETECT|” a. Structure. Verses 2, 3, and 4a display Semitic parallelism, which is especially common in the Psalms 7 1 -1 9 0 “tw://bible.?id=19.29.1-19.29.2|AUTODETECT|” Ps. 29:1 2) 1 1 -1 9 0 “tw://bible.?id=19.96.7-19.96.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.96.7-19.96.9|AUTODETECT|” 96:7 9) 1 1 -1 9 0 0 ). The following list shows both repetition and elucidation.) 1 11 2 8 0 0 I know a man in Christ I know such a man ) who fourteen years ago ) I do not know, but the Lord knows) I do not know, but the Lord knows) ) was caught up as far as the third heaven was caught up into a paradise ) and heard words too sacred to utter ) ) ) Notice that the reference to time in the first column is not repeated in the second and that the third heaven is a synonym for paradise. Also, the experience of being in or out of the physical body is known not to Paul but to the Lord. And last, Paul speaks of being caught up to heaven and hearing words too sacred to utter and that man ought not to speak (v. 4b).) b. Significance. I know a man in Christ. At first the apostle seems to be speaking about someone else.

But his words in verse 7 clearly indicate that he refers to himself. There he notes that a thorn in his flesh keeps him from being conceited about having received extraordinary revelations. He often uses the third person singular pronoun as a substitute for the first and second persons singular.��4�� D. A. Carson correctly observes that the text makes no sense if Paul boasted about someone else s revelations in his own defense against the opponents.��5��) The descriptive phrase in Christ occurs frequently in the epistles of Paul.��6�� Here it signifies that he as a believer is in close fellowship with Christ. Once again Paul ascribes glory to the Lord.) 1 1 2 8 0 “tw://bible.?id=44.15.41|AUTODETECT|” Who fourteen years ago. If we place the date of composition for this epistle at the year 56, then Paul s rapture occurred in 42, when he was founding churches in Syria and Cilicia 7 1 -1 9 0 “tw://bible.?id=44.15.41|AUTODETECT|” Acts 15:41) 1 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” Gal. 1:21) 1 1 -1 9 0 “tw://bible.?id=44.9.30|AUTODETECT|” ). We know nothing about the years between Paul s departure for Tarsus and his arrival in Antioch 7 1 -1 9 0 “tw://bible.?id=44.9.30|AUTODETECT|” Acts 9:30) 1 1 -1 9 0 “tw://bible.?id=44.11.25-44.11.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.25-44.11.26|AUTODETECT|” 11:25 26) 1 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” ). His trance in Jerusalem cannot be identified with this event because that trance does not fit the chronology of Paul s biography 7 1 -1 9 0 “tw://bible.?id=44.22.17|AUTODETECT|” Acts 22:17) 1 1 -1 9 0 0 ).��7��) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” Whether in the body or outside the body I do not know, but the Lord knows. The Jews taught that God created Adam s body and soul as one unit 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 ), and only death can separate the two. By contrast, Greek philosophy taught a separation of body and soul; that is, the soul, which is immortal, must be set free from the body, which is evil. Paul followed Jewish thinking and saw a separation only at the time of death (5:1). But now he is not concerned about this matter and simply states that the Lord knows the answer. Note that Paul repeatedly refers to the Lord, who receives glory and honor.) 1 1 2 8 0 “tw://bible.?id=5.10.14|AUTODETECT|” Was caught up as far as the third heaven. Being caught up implies that Paul offered no resistance. Indeed, he remained passive while God took him temporarily to heaven. Paul writes about the third heaven, and in the parallel passage calls it paradise (v. 4). But what is the meaning of the third heaven ? Are there three levels, of which one is God s dwelling? John Albert Bengel writes, The first heaven is that of the clouds; the second of the stars; and the third is spiritual. ��8�� Thus, the first relates to the atmosphere, the second to space, and the third to God s abode. The Jews, however, used the phraseology of the Scriptures that speaks of the heavens, even the highest heavens 7 1 -1 9 0 “tw://bible.?id=5.10.14|AUTODETECT|” Deut. 10:14) 1 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” I Kings 8:27) 1 1 -1 9 0 “tw://bible.?id=14.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.2.6|AUTODETECT|” II Chron. 2:6) 1 1 -1 9 0 “tw://bible.?id=14.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.6.18|AUTODETECT|” 6:18) 1 1 -1 9 0 “tw://bible.?id=16.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.6|AUTODETECT|” Neh. 9:6) 1 1 -1 9 0 0 ).��9��) 1 1 2 8 0 “tw://bible.?id=58.4.14|AUTODETECT|” The highest heavens are where God, the angels, and the saints dwell. The writer of Hebrews pointedly states that Christ entered these heavens to be in the sanctuary of God s presence 7 1 -1 9 0 “tw://bible.?id=58.4.14|AUTODETECT|” Heb. 4:14) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 9:24) 1 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=49.4.10|AUTODETECT|” Eph. 4:10) 1 1 -1 9 0 0 ). Explaining the expression third heaven, John Calvin astutely remarks that the number three is used as a perfect number to indicate what is highest and most complete. ��10�� So is the phrase the seventh heaven used in rabbinic circles: the numeral seven signifies perfection.��11��) 1 2 2 8 0 0 3. And I know such a man (whether in the body or outside the body, I do not know, but the Lord knows) 4. was caught up into paradise and heard words too sacred��12�� to utter and that man ought not to speak.) The repetition of verse 3 emphasizes the content of verse 2 and forms a prelude to verse 4a. But does Paul insinuate that he experienced two raptures: one to the third heaven and the other to paradise? Do these two designations refer to different locations, or are they synonyms for the same place? Even though a number of scholars argue that Paul relates two different experiences, the context favors the identification of the third heaven and paradise. First, the word and (v. 3) should be interpreted to mean that the following text explains the concept of the third heaven. And, Paul gives one date (fourteen years), so the two terms refer to one event.��13��) 1 1 2 8 0 “tw://bible.?id=1.2.8|AUTODETECT|” a. Paradise. Now the Lord God had planted a garden in the east, in Eden, and he took the man and put him in the Garden of Eden 7 1 -1 9 0 “tw://bible.?id=1.2.8|AUTODETECT|” Gen. 2:8) 1 1 -1 9 0 “tw://bible.?id=1.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” ). The Septuagint translates the expression Garden of Eden as paradise, a word that connotes bliss. The word paradise, derived from Old Persian, connotes a park encompassed by a wall. After Adam and Eve were expelled from the garden 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 1 1 -1 9 0 “tw://bible.?id=1.13.10|AUTODETECT|” ), paradise occurs a few times in the Old Testament and describes a delightful place that existed before the fall into sin 7 1 -1 9 0 “tw://bible.?id=1.13.10|AUTODETECT|” Gen. 13:10) 1 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” Ezek. 28:13) 1 1 -1 9 0 “tw://bible.?id=29.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.3|AUTODETECT|” Joel 2:3) 1 1 -1 9 0 0 ). In the Septuagint and rabbinic literature, this word was given a religious meaning.��14��) 1 1 2 8 0 0 Two references from apocryphal literature place paradise in the third heaven. One is II Enoch 8:1, And those men took me from there, and they brought me up to the third heaven, and set me down there. Then I looked downward, and I saw Paradise. The other is II Enoch 42:3, And I ascended to the east, into the paradise of Eden, where rest is prepared for the righteous. And it is open as far as the [third] heaven; but it is closed off from this world. ��15�� We assume that Paul was acquainted with the literature of his day and that he borrowed its vocabulary. If this is the case, we surmise that he regarded the term third heaven as a variant of paradise without attaching significance to the number of heavens.��16��) 1 1 2 8 0 “tw://bible.?id=42.23.43|AUTODETECT|” The New Testament features the word paradise three times: ) 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 “tw://bible.?id=66.2.7|AUTODETECT|” , Today you will be with me in paradise ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.7|AUTODETECT|” Revelation 2:7) 1 1 -1 9 0 “tw://bible.?id=47.12.4|AUTODETECT|” , To him who overcomes, I will give him the right to eat from the tree of life, which is the paradise of God ; and ) 7 1 -1 9 0 “tw://bible.?id=47.12.4|AUTODETECT|” II Corinthians 12:4) 1 1 -1 9 0 0 . The first two passages are eschatological and reveal that Jesus is present with the saints in paradise, namely, heaven. The third passage also locates paradise in God s presence, where Paul hears words that the Lord does not permit him to reveal. We conclude that identifying the third heaven and paradise appears to be not an inference but a correct interpretation of this passage.) 1 1 2 8 0 “tw://bible.?id=40.26.55|AUTODETECT|” b. Prohibit. And [he] heard words too sacred to utter and that man ought not to speak. There are two parts to the last part of verse 4, hearing inexpressible things and a restriction on speaking them. I do not think that Paul was sworn to secrecy, as if he were privy to the mysteries of a religious cult.��17�� Jesus told his opponents that he taught openly in the temple 7 1 -1 9 0 “tw://bible.?id=40.26.55|AUTODETECT|” Matt. 26:55) 1 1 -1 9 0 “tw://bible.?id=51.1.25-51.1.27|AUTODETECT|” ); similarly, the apostles proclaimed their teaching everywhere to all people 7 1 -1 9 0 “tw://bible.?id=51.1.25-51.1.27|AUTODETECT|” Col. 1:25 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Paul has been caught up to heaven not to hear a doctrinal discourse but to hear heavenly sounds that he is unable to describe to others on earth. In heaven, he is in a sphere so different that it cannot be compared with what Paul has always known on earth. He is unable to portray what he has observed. Perhaps we can see some similarity in the case of a tourist who returns to his native country and tries to relate what he has seen and heard in another culture. Often he lacks the words to impart a true picture of the sights and sounds he has noticed abroad. The difference, however, is that the things Paul watched in heaven are too sacred for our human minds to comprehend and assimilate.) 1 1 2 8 0 “tw://bible.?id=23.8.16|AUTODETECT|” The text also notes a restriction: Paul was not permitted to talk about the things he had experienced. To an extent he was not alone, for both Old and New Testaments cite examples of persons who were forbidden to reveal what God had communicated to them 7 1 -1 9 0 “tw://bible.?id=23.8.16|AUTODETECT|” Isa. 8:16) 1 1 -1 9 0 “tw://bible.?id=27.12.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.4|AUTODETECT|” Dan. 12:4) 1 1 -1 9 0 “tw://bible.?id=27.12.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.12.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” Rev. 14:3) 1 1 -1 9 0 “tw://bible.?id=66.22.10|AUTODETECT|” ; and contrast ) 7 1 -1 9 0 “tw://bible.?id=66.22.10|AUTODETECT|” Rev. 22:10) 1 1 -1 9 0 0 ).��18�� But the prohibition Paul received was different from that of Isaiah and Daniel, who had not had the privilege of being taken up to heaven.) 1 26 2 8 0 0 ) Practical Considerations in 12:1 4) A pastor made his rounds in one of the hospitals in Hamilton, Ontario, Canada, and came to the bedside of a member of his church. The patient was an elderly gentleman who had been in a coma for a few days. Knowing this, the pastor feared that his visit would be ineffective because he could not be sure the patient would be aware of his presence. But as he entered the room, the patient suddenly came out of the coma, looked at the pastor, and said: Pastor, I have just been in heaven. ) Surprised by the patient s remark, the pastor expressed his reservations by cautiously asking, And how do you know that you were in heaven? The man replied, I know because I saw Jesus. Once more the pastor revealed skepticism when he inquired, And how do you know that you saw Jesus?

The patient responded, I could see the marks in his hands. With growing interest in the ensuing conversation, the pastor asked, What did Jesus say to you? The man elaborated: Jesus said, Come, I have paid for you. Having said that, the patient breathed his last and responded to the Lord s invitation.) Now and then God permits us to see a glimpse of heaven. He lifts the curtain of heaven, as it were, so that we are able to peek and see what the Lord has in store for us.) ) Greek Words, Phrases, and Constructions in 12:1 4) Verse 1) �� the textual variations for this phrase appear to be attempts to ameliorate the style and syntax. ��19�� Some texts insert the particle �0 before the infinitive to make the clause conform to the reading in 11:30. Other manuscripts substitute �� for ��, but then Paul would have written the particle �� twice in the same context.

Still others read �� in place of ��, as an affirmation . The reading adopted by translators has the support of the better manuscripts. All versions read the sentence as a declarative statement, with the exception of the Jerusalem Bible: Must I go on boasting, though there is nothing to be gained by it? ��20��) �P �� this is a periphrastic construction with the present participle and the understood verb ��. Because the negative particle modifies the periphrastic construction, it is correct to write �P instead of ��. Some manuscripts have the variant �� (D*) or �� (D1 H �), which is the translation of the New King James Version: It is doubtless not profitable for me. ) Verse 2) ��x �� the use of the preposition �� (before) is most interesting because it signifies ago instead of before. Grammarians question whether the construction is a genitive of time and wonder whether a Latinism has influenced Greek speech.��21��) �x� �� the definite article and correlative adjective denote the quality of the person.

The expression is repeated in verse 5, where it is in the genitive case. Both verses refer to Paul.) Verse 4) �� the adjective is a compound with the privative and the base ��. It serves as a verbal adjective that expresses both passivity and impossibility: it cannot be spoken. The noun denotes the result of individual utterances.) �P� �� the present neuter participle needs the understood verb to be for a periphrastic construction. Then the use of the negative particle �P� is grammatically correct.) ) 2. Human Weakness) 12:5 10) 5 I will boast about such a man, but I will not boast about myself, except about my weaknesses. 6 For if I should wish to boast, I would not be a fool, because I would speak the truth.

But I refrain, so that no one may think of me more than what he has seen or heard from me, 7 even in the light of the extraordinary character of revelations. Therefore, so that I might not be too exalted, I was given a thorn in my flesh, a messenger of Satan, to buffet me, so that I might not be too elated. 8 I begged the Lord three times on this to remove it from me. 9 But he said to me: My grace is sufficient for you, for [my] power is made perfect in weakness. Therefore, all the more gladly I will boast of my weaknesses, so that Christ s power may dwell in me. 10 Hence, I take delight in weaknesses, insults, hardships, persecutions, and difficulties for the sake of Christ. For when I am weak, then I am strong.) ) Paragraph division at this juncture differs in Greek New Testaments and translations. Many versions introduce no new paragraph until verse 11, while other translations have a division at the beginning of verse 7. However, the Greek text does not show any punctuation at the juncture of verses 6 and 7, which indeed may be an infelicitous place to begin the next verse.) We can either combine verses 5 through 7 or begin a new segment comprising verses 5 through 10.

The latter is preferred because Paul continues to speak of boasting about his weaknesses (vv. 9 10).) 5. I will boast about such a man, but I will not boast about myself, except about my weaknesses.) The apostle distinguishes between the man caught up to heaven and himself. But from verse 7 we know that Paul speaks about himself in verse 5. He does so in a manner that marks a difference between the Paul who had been permitted to see the delights of heaven and the Paul who in weakness toils on earth.��22�� But he refuses to boast about his visions and revelations and declines to prate about himself. Instead he glories in his weaknesses, many of which he has listed in his catalog of sufferings for the Lord (11:23 33). He reiterates his earlier remark: If I must continue to boast, I will boast of the things that show my weakness (11:30).) Why did the Lord grant Paul this celestial view if the apostle is unable to reveal it?

The vision was designed to encourage Paul in his work for the Lord, during which he would encounter defeat, distress, and physical abuse.) 1 1 2 8 0 “tw://bible.?id=44.9.15-44.9.16|AUTODETECT|” When Jesus called Paul near Damascus, he appointed him to be a witness to the Gentiles and informed him how much he would have to suffer for the name of Christ 7 1 -1 9 0 “tw://bible.?id=44.9.15-44.9.16|AUTODETECT|” Acts 9:15 16) 1 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” ). Paul met defeat in Damascus and fled under cover of darkness to safety 7 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 1 1 -1 9 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.32-47.11.33|AUTODETECT|” II Cor. 11:32 33) 1 1 -1 9 0 “tw://bible.?id=44.9.29-44.9.30|AUTODETECT|” ). His ministry in Jerusalem came to an abrupt end when his opponents tried to kill him and Christian friends put him aboard ship to Tarsus 7 1 -1 9 0 “tw://bible.?id=44.9.29-44.9.30|AUTODETECT|” Acts 9:29 30) 1 1 -1 9 0 “tw://bible.?id=44.15.41|AUTODETECT|” ). As he established churches in the provinces of Syria and Cilicia 7 1 -1 9 0 “tw://bible.?id=44.15.41|AUTODETECT|” Acts 15:41) 1 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.21|AUTODETECT|” Gal. 1:21) 1 1 -1 9 0 0 ), he was flogged and beaten by either Jews or Gentiles (11:23 25). We suspect that he must have been discouraged. Yet during the time he spent in the provinces, God gave him the unique occasion of entering heaven for the purpose of strengthening Paul in his apostleship. He treasured the visions and revelations that continued to lift his spirit as he fulfilled his apostolic task. Indeed, of all God s servants he was most privileged.) 1 2 2 8 0 0 6. For if I should wish to boast, I would not be a fool, because I would speak the truth. But I refrain, so that no one may think of me more than what he has seen or heard from me, 7a. even in the light of the extraordinary character of revelations.) a. For if I should wish to boast, I would not be a fool, because I would speak the truth. This verse is linked to the preceding verse (v. 5), which mentions boasting twice and weaknesses once. Boasting about weaknesses runs contrary to the human psyche, which prefers to emphasize strengths.) 1 1 2 8 0 “tw://bible.?id=46.1.31|AUTODETECT|” Paul begins this verse with a conditional sentence that reveals an innate aversion. Boasting involves calling attention to himself, which he refuses to do. Earlier he said that boasting must be done in the Lord 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 0 ). This sentence must be understood in the context of Paul s opponents taunting him to boast about his credentials. If there should be anyone in the church who could glory in status, Paul would be the person. He had founded churches in Asia Minor, Macedonia, and Greece. He had worked much harder, had suffered more frequently, and had been exposed to more dangers than anyone else. And he had been given a celestial experience that placed him far above his co-workers and certainly above his detractors.) 1 2 2 8 0 0 Far be it from Paul to glory in a position of esteem and achievement, even though he could justifiably boast (see 11:21b). But he does not wish to be a fool by bragging irrationally, a behavior that apparently characterized his adversaries. Speaking foolishly reveals the sin of lying or shading the truth. Paul, however, refuses to put himself on the level of his antagonists and to participate in their foolishness.��23�� He is frank, open, reliable, and truthful in his writing. Conversely, he wants to be on the same level as his readers and thus he avoids leaving the impression of being a hero of faith. We are familiar with the danger of thinking too highly of ourselves; it is as real a danger, though probably a less considered one, to be too highly thought of by others.

Paul dreaded it; so does every wise man. ��24��) b. But I refrain, so that no one may think of me more than what he has seen or heard from me, even in the light of the extraordinary character of revelations. Verse 6b provides no hint that Paul is speaking to his opponents. Rather, he addresses the curiosity of his readers, who would like to learn more about his status. They know him as their spiritual father and respect him as the apostle who taught them the gospel of Christ Jesus. Now that he has given them information about his heavenly visions and revelations, he realizes that they are also filled with questions about heaven and the life hereafter.) 1 1 2 8 0 “tw://bible.?id=45.7.14-45.7.25|AUTODETECT|” Paul tells his readers that he does not want them to go beyond what they have heard from him and what they have seen in him. He wants the Corinthians to think of him as a spiritual brother in the Lord. They must look at Paul as a man with many flaws 7 1 -1 9 0 “tw://bible.?id=45.7.14-45.7.25|AUTODETECT|” Rom. 7:14 25) 1 1 -1 9 0 0 ), a person who had to cope with external weaknesses, hardships, and humiliations.��25�� Thus, he boasts not about himself, but about his weaknesses. Paul s emphasis in this discourse remains on weaknesses that form the basis of his boast (see vv. 7, 9 10).) 1 16 2 8 0 0 ) Additional Comments on 12:5 7a) Two Roman Catholic translations rearrange these verses. One, the New Jerusalem Bible, adds the first part of verse 7, because of the exceptional greatness of the revelations, to verse 6. The other, the New American Bible, takes the last sentence of verse 6, But I refrain, lest anyone think more of me than what he sees in me or hears from my lips, and makes it the first sentence of verse 7.) Translations that take verse 7a as the introductory clause of the entire verse favor the variant reading that omits the conjunction �� (therefore). This omission is supported by P46, D, �, 88, 614, and numerous translations. To retain the conjunction produces awkward grammar. H�ring, therefore, asserts that it should be dropped, with the period at the conclusion of the first clause in verse 7.��26�� We demur, for why would a more difficult reading have been inserted if the variant is the correct reading?

The rule that the harder reading is the preferred text still stands.) Some translators reverse the Greek word order of verse 7 and begin the sentence with the second clause of this passage, And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me (NKJV see also GNB). But in these translations the conjunction �� has been deleted.) If verse 7a is part of the preceding sentence, it further explains the first clause, But I refrain (v. 6b). The entire sentence, which is syntactically correct, then reads: But I refrain, so that no one may think of me more than what he has seen or heard from me, even the extraordinary character of revelations. ��27�� Then verse 7b begins with the inferential conjunction ��.) One translator sees a break between verse 6 and 7 and renders the first clause of verse 7a as an independent sentence by supplying the verb to be: Then there is the matchless grandeur of these revelations (Cassirer). Here the Greek conjunction ��, in a somewhat forced rendering, means then or therefore. ) Another suggestion is to understand the first half of verse 5 to be continued in the second half of verse 6: I will boast about such a man. But I refrain, so that no one may think of me more than what he has seen or heard from me, even the extraordinary character of revelations. If we connect these two verses, then 5b and 6a must be regarded as a parenthetical remark.��28�� But such a construction in these verses is too cumbersome, for it causes an extended lapse in the discourse.

Hence, this proposal must be rejected.) In conclusion, we admit that verses 5, 6, and 7a present a complicated construction, one that continues to trouble readers and translators. Nonetheless, by making verse 7a the last clause of verse 6b, we are confident that this construction of the passage conveys Paul s intent.��29��) ) ) 7b. Therefore, so that I might not be too exalted, I was given a thorn in my flesh, a messenger of Satan, to buffet me, so that I might not be too elated.) a. Therefore, so that I might not be too exalted, I was given a thorn in my flesh. This conclusive statement is introduced with the adverb therefore. But this word can hardly be linked to verse 6b with its specific content.

Instead, the statement summarizes Paul s emphasis of boasting in his weaknesses. Pride slips surreptitiously into the human soul and rules in such a manner that a person often is unaware of its presence.) Throughout Paul s discourse on boasting, he has given the Lord glory and honor. His desire is to remain humble and to refrain from boasting about himself and his achievements. He knows that the privilege of experiencing celestial visions and revelations might result in pride. The temptation to elevate himself above his companions was real.) The Lord intervened by giving Paul a thorn in his flesh. The Greek has the term skolops, which means either a stake or a thorn.

It will not do to think of impalement or crucifixion, because Paul always uses stauros when he writes about the cross. Here the word means a thorn or some other object that pierces Paul s flesh and injures him. Paul also writes the word flesh, which points to the frailty of his physical body. Most scholars agree that this term must be interpreted literally. That is, Paul endured physical pain.) b. A messenger of Satan, to buffet me, so that I might not be too elated.

The second part of verse 7 is designed to explain the first part. However, the difficulties in understanding Paul s remark increase with every clause. We would like to believe that the original readers of this epistle understood the meaning of these words. But the fact that Paul reveals his heavenly visit for the first time is an indication that his reference to a thorn in his flesh is also news.) 1 1 2 8 0 “tw://bible.?id=18.1.12|AUTODETECT|” Paul writes that his physical affliction is a messenger of Satan, namely, one of Satan s evil angels. By giving Paul a thorn to cause him physical discomfort, God allows Satan to send one of his angels to torment him. We are reminded of Job, who also was afflicted by Satan; indeed, God set limits for Satan, who could do only what God allowed him to do 7 1 -1 9 0 “tw://bible.?id=18.1.12|AUTODETECT|” Job 1:12) 1 1 -1 9 0 “tw://bible.?id=18.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.2.6|AUTODETECT|” 2:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.67|AUTODETECT|” The next phrase, to buffet me, is yet more descriptive; that is, the messenger of Satan hits Paul in the face. Buffeting occurred when members of the Sanhedrin struck Jesus with their fists 7 1 -1 9 0 “tw://bible.?id=40.26.67|AUTODETECT|” Matt. 26:67) 1 1 -1 9 0 “tw://bible.?id=41.14.65|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.65|AUTODETECT|” Mark 14:65) 1 1 -1 9 0 “tw://bible.?id=46.4.11|AUTODETECT|” ). Both Paul and Peter use the word when they describe being beaten unjustly 7 1 -1 9 0 “tw://bible.?id=46.4.11|AUTODETECT|” I Cor. 4:11) 1 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” I Peter 2:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 How do we relate the thorn in the flesh to a messenger of Satan, and these two phrases in turn to striking Paul in the face?) 1 1 2 8 0 “tw://bible.?id=48.4.14-48.4.15|AUTODETECT|” Explanations of Paul s ailment are numerous; there are at least twelve different suggestions, many of them helpful. Among the suggestions are epilepsy, hysteria, neuralgia, depression, eye problems 7 1 -1 9 0 “tw://bible.?id=48.4.14-48.4.15|AUTODETECT|” Gal. 4:14 15) 1 1 -1 9 0 0 ), malaria, leprosy, rheumatism, a speech impediment (see 10:10; 11:6), temptation, personal enemies (compare 11:13 15), and punishment by a demon.��30�� These theories are ably defended by scholars who are acquainted with both Jewish literature and Paul s life depicted in Acts and the epistles. Certainly, some conjectures are worthy of consideration. But every one meets weighty objections. Whether Paul s affliction happened to be external or internal, the outcome remains the same: our theories are mere guesses, for we do not know what ailed the apostle.) 1 4 2 8 0 0 We note a contrast depicted in this verse. Paul who rises to the third heaven to see celestial light is afterward continually tormented by a messenger from the prince of darkness. Paul tells his readers that this contrast happened to keep him humble, so that I might not be too elated. Twice in this verse (v. 7b) he writes the same clause, plainly for emphasis.) ) Additional Comments on 12:7b) Of the profusion of proposals we will briefly examine five explanations about Paul s affliction. Many of these proposals have had supporters throughout the centuries, but for lack of scriptural evidence they remain mere guesses.) 1 1 2 8 0 “tw://bible.*?id=44.19.23-44.19.41|AUTODETECT|”

Depression. From chapter 1 we learn that Paul was disheartened by his experiences in Asia Minor (1:8). He had encountered severe setbacks caused by persons such as Demetrius the silversmith 7 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Acts 19:23 41) 1 1 -1 9 0 0 ). But this can hardly explain the thorn in Paul s flesh. Even though Paul experienced opposition, we have no indication that he suffered from severe depression. Instead he writes: In every way we are afflicted, but we are not hard pressed. We are perplexed, but we are not thoroughly perplexed (4:8). We are sorrowful yet always rejoicing (6:10).) 1 1 2 8 0 “tw://bible.?id=48.4.14-48.4.15|AUTODETECT|”
Poor eyesight. Writing to the Galatians, Paul mentions that his illness was a trial to them. Yet they accepted him as an angel of God and would have done anything for him, even tearing out their eyes and giving them to him 7 1 -1 9 0 “tw://bible.?id=48.4.14-48.4.15|AUTODETECT|” Gal. 4:14 15) 1 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” ). Was Paul suffering from ophthalmia?��31�� Paul wrote the epistle to the Galatians in large letter (6:11), used scribes to write other letters for him 7 1 -1 9 0 “tw://bible.?id=45.16.22|AUTODETECT|” Rom. 16:22) 1 1 -1 9 0 “tw://bible.?id=44.23.5|AUTODETECT|” ), and had difficulty seeing the high priest Ananias at the meeting of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.23.5|AUTODETECT|” Acts 23:5) 1 1 -1 9 0 “tw://bible.?id=48.4.14|AUTODETECT|” ). But we are not sure whether the Galatians desire to give Paul their eyes must be understood literally or figuratively. This appears to be hyperbole; specifically, they would give Paul the most precious part of their physical bodies. And last, the passage speaks of an angel of God 7 1 -1 9 0 “tw://bible.?id=48.4.14|AUTODETECT|” Gal. 4:14) 1 1 -1 9 0 0 ), but not about an angel of Satan.) 1 1 2 8 0 “tw://bible.?id=48.4.14|AUTODETECT|”
Epilepsy. Did Paul suffer from occasional fits of epilepsy, which his conversion experience at the gates of Damascus is an example? An epileptic spell causes unconsciousness, which was not the case when Jesus arrested Paul near Damascus. Also, when a person is unconscious, pain is not a factor. Epilepsy does not correspond to being painfully pummeled in the face with fists. There is no evidence in either Acts or Paul s epistles that he ever suffered from this malady. And to say that Paul s illness in Galatia was epilepsy because the Galatians might have shown their contempt and disdain��32�� reads something into the text 7 1 -1 9 0 “tw://bible.*?id=48.4.14|AUTODETECT|” Gal. 4:14) 1 1 -1 9 0 0 ). Paul is referring not to a literal action but is using a figure of speech.) 1 2 2 8 0 0
Enemies. This epistle portrays the opposition Paul had to fight continually. His opponents were indeed a source of mental agony for him. Yet we must say that an interpretation that identifies his enemies with the thorn in the flesh is inconsistent with the available evidence. We cannot imagine that Paul would pray three times to be relieved of his enemies.��33�� He advises the Galatians not to cause him any trouble, for I bear on my body the marks of Jesus (6:17).

As a servant of Christ he gladly bore the evidence of stoning, beatings, and infirmity.) 5. Demon visitation. This theory teaches that when Paul was in heaven, his pride overwhelmed him. But he was suddenly attacked by a demon who punished him to keep him humble. Paul prayed three times to the Lord to have the attack stopped, but he was told that he had to learn his lesson and rely on the sufficiency of God s grace.��34�� There are exegetical objections to this interpretation: the physical discomfort of the thorn in the flesh is not a temporary ordeal in heaven but an enduring pain on earth. Further, there is no indication in the text that Paul experienced punishment in heaven, because that is a most unlikely place for a demon to beat the apostle.

And last, a thorn in the flesh was given to him not by a messenger of Satan but by the Lord, who allowed Satan s messenger to buffet Paul.��35��) 1 1 2 8 0 “tw://bible.?id=42.13.16|AUTODETECT|” Understanding the apostle s affliction literally is a viable approach, especially in the light of a parallel. On the Sabbath, Jesus healed a woman who had been crippled by a spirit for eighteen years. He asked the synagogue ruler, Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her? 7 1 -1 9 0 “tw://bible.?id=42.13.16|AUTODETECT|” Luke 13:16) 1 1 -1 9 0 0 ). The parallel, however, breaks down when we look at the conclusion. The woman suffered for nearly two decades and was healed; Paul was not healed but was granted grace to endure the affliction.) 1 2 2 8 0 0 8. I begged the Lord three times on this to remove it from me. 9a. But he said to me: My grace is sufficient for you, for [my] power is made perfect in weakness. ) a. I begged the Lord three times on this to remove it from me. Paul knows that not Satan but God is in control. If Satan had his wish, he would have preferred the apostle Paul to be proud instead of humble.

Writes Carson, [Satan s] interests would be much better served if Paul were to become insufferably arrogant. ��36�� Then the cause of Christ would suffer irreparable damage. But this is not the case, for God watches over his servant. He curtails the power of Satan by permitting him to send only a messenger to Paul. God keeps Paul from harmful pride and on the path of humility by allowing Satan s messenger to afflict him.) 1 1 2 8 0 “tw://bible.?id=40.26.36-40.26.46|AUTODETECT|” Whatever Paul s physical ailment may have been, it was of long duration, as the present tense of two verbs (to buffet; to be elated) in the preceding verse seem to indicate. Three times in succession Paul appealed to Jesus to remove this affliction from him. The expression three times reminds us of Jesus prayers to God in the garden of Gethsemane 7 1 -1 9 0 “tw://bible.?id=40.26.36-40.26.46|AUTODETECT|” Matt. 26:36 46) 1 1 -1 9 0 0 and parallels).��37�� We do not know whether Paul uttered his petitions three times in quick succession or over a period of time. And we do not know whether Jesus answered him three times or only after the third prayer.) 1 1 2 8 0 “tw://bible.?id=42.22.43|AUTODETECT|” The difference between Jesus prayers and those of Paul is evident. Jesus prayed to the Father, and in response an angel from heaven came to strengthen him 7 1 -1 9 0 “tw://bible.?id=42.22.43|AUTODETECT|” Luke 22:43) 1 1 -1 9 0 0 ). But Paul prayed to Jesus that the affliction caused by an angel of Satan be taken from him. A similarity is that neither Jesus nor Paul saw his request fulfilled. Jesus went to his death on the cross and Paul continued to suffer physically for the rest of his earthly life.) 1 1 2 8 0 “tw://bible.?id=42.4.13|AUTODETECT|” Furthermore, after Jesus withstood three temptations of Satan, the devil left him for a while 7 1 -1 9 0 “tw://bible.?id=42.4.13|AUTODETECT|” Luke 4:13) 1 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” ) and returned. Paul writes that Satan prevented him again and again from visiting the church in Thessalonica 7 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” I Thess. 2:18) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ; consider in addition ) 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=47.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.3|AUTODETECT|” II Cor. 11:3) 1 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” I Tim. 1:20) 1 1 -1 9 0 0 ). He also knew that Satan could appear as an angel of light and use his servants to deceive God s people (11:14 15). Paul appealed three times to the Lord to deliver him from the attacks of the evil one and received a negative response that was nevertheless satisfactory.) 1 2 2 8 0 0 Does the Lord answer prayer when we in faith petition him? The answer is affirmative in light of John s statement on prayer:) This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us whatever we ask we know that we have what we asked of him.) 1 1 2 8 0 “tw://bible.?id=62.5.14-62.5.15|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=62.5.14-62.5.15|AUTODETECT|” I John 5:14 15) 1 1 2 8 0 0 God s will is the principal factor in answering our prayers. God hears our petitions but fulfills them only when they are in accord his will. He seeks to advance our spiritual well-being, which in Paul s case was humility brought about by the messenger of Satan.) 1 1 2 8 0 “tw://bible.?id=43.14.14|AUTODETECT|” Do we pray to God or to Jesus? The relationship between Father and Son is one of perfect unity in a fellowship of love, so that we can offer our prayers to God through his Son Jesus Christ. The Lord tells us to pray in his name, and he will do what we ask 7 1 -1 9 0 “tw://bible.?id=43.14.14|AUTODETECT|” John 14:14) 1 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” ). Other examples of praying to Jesus are the last words of Stephen 7 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” Acts 7:59) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” 60) 1 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” ); the acclamation Come, O Lord 7 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” I Cor. 16:22) 1 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” Rev. 22:20) 1 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” ); and the doxology The grace of the Lord Jesus Christ be with your spirit 7 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” Phil. 4:23) 1 1 -1 9 0 0 and parallels).��38��) 1 1 2 8 0 0 b. But he said to me: My grace is sufficient for you, for [my] power is made perfect in weakness. Paul writes the perfect tense to stress that the Lord s answer has abiding validity. In other words, Jesus utters a precept that is true for everybody, anywhere, and always. Although the Lord s reply is negative, it nonetheless gives Paul the assurance that Jesus supplies him in all his needs.) 1 1 2 8 0 “tw://bible.?id=50.4.19|AUTODETECT|” Hence, the first term in the Greek word order of Jesus reply is sufficient. This word is emphatic because of its primary position, but it also implies the absolute authority of the sovereign Lord: the provisions that he supplies are sufficient for his people. Paul himself could testify to that truth by telling the church in Philippi, And my God will meet all your needs according to his glorious riches in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” Phil. 4:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.1.14|AUTODETECT|” Jesus says, My grace is sufficient for you. With two personal pronouns, my at the beginning and you at the end of this sentence, the balance is striking. The grace that Jesus provides encompasses kindness and goodness toward Paul. Grace proceeds from the giver to the recipient and thus describes Jesus character, which is full of grace and truth 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 0 b). Apart from the gifts of redemption, apostolic calling, and spiritual power that Paul had received, he obtained the gift of grace that consisted of poise to deal with difficulties in his life. The apostle was able to endure the pain of his affliction because of relief that the Lord extended to him. Jesus did not remove the thorn from Paul s body, but he granted relief through his all-sufficient grace.) 1 3 2 8 0 0 Jesus grace is revealed in his power.��39�� Not Paul but Jesus receives praise and adoration, for divine power is brilliantly displayed when human weakness is noticeably evident. Calvin comments, God s strength is made perfect only when it shines out clearly enough to win the praise that is its due. ��40�� The evidence of Christ s power in Paul s weakness demonstrates that not the false apostles, who boasted of their own prowess, but Paul, who boasted in the Lord, was the true apostle.) 9b. Therefore, all the more gladly I will boast of my weaknesses, so that Christ s power may dwell in me.) With a concluding remark, Paul responds to and accepts Jesus word. In the preceding context, he had mentioned the concept weakness a few times.��41�� But now the Lord himself uses the word and Paul cheerfully repeats it.) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” With this response Paul reveals his inner being, for the one sentence (v. 9a) uttered by Jesus causes the apostle to be joyful in his lot. Complaints and continued pleas are a common reaction to a negative answer, but Paul does not express them. Instead Paul demonstrates gladness, because he is fully aware that divine grace will be more than sufficient for him to cope with his malady. He cheerfully endures his human frailty knowing that Christ functions within him 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.40.34|AUTODETECT|” Why does Paul boast in his weaknesses? The weaker he is, the stronger the power of Christ works through him. Jesus wants to use him as a messenger who comes not in his own strength but knows his complete dependence on the Lord. In fact, the wording of the last clause in this verse is unique, for Paul literally says, that the power of Christ may pitch a tent over me. ��42�� The picture is that of God descending from heaven and dwelling in the tabernacle among the people of Israel 7 1 -1 9 0 “tw://bible.?id=2.40.34|AUTODETECT|” Exod. 40:34) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ). It is that of Jesus, who came down from heaven and dwelled, as in a tent, among his people 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 0 ).) 1 19 2 8 0 0 We see indeed a picture of Paul s total submission to Christ. All the adversities that come his way he gladly acknowledges as areas in which Christ s power becomes more effective. Christians wholeheartedly pray the wording of a sixteenth-century document:) And so, Lord,) uphold us and make us strong) with the strength of your Holy Spirit,) so that we may not go down to defeat) in this spiritual struggle,) but may firmly resist our enemies) until we finally win the complete victory.��43��) 10. Hence, I take delight in weaknesses, insults, hardships, persecutions, and difficulties for the sake of Christ. For when I am weak, then I am strong.) Paul began his discussion about boasting in 11:1 and continued it through his lengthy catalog of hardships in that same chapter. After his revelation of his celestial experience, he returned to his emphasis on weaknesses (vv. 1 6), and now brings his discourse to an appropriate ending.) The repetition of the preceding passage (v. 9b) is evident:) verse 9b verse 10 ) Therefore, all the more gladly Hence, ) I will boast of my weaknesses, I take delight in weaknesses & ) so that Christ s power for the sake of Christ. ) may dwell in me. For when I am weak, ) then I am strong. ) ) ) 1 1 2 8 0 “tw://bible.?id=44.9.16|AUTODETECT|” The apostle gladly accepts the weaknesses that he has to endure: insults, hardships, persecutions, and difficulties. This is a shorter list of adversities than the one in the preceding chapter (11:23 29). For the sake of Jesus Christ, Paul joyfully accepts all these sufferings to further the gospel. He knows that he has to suffer much for the name of Jesus 7 1 -1 9 0 “tw://bible.?id=44.9.16|AUTODETECT|” Acts 9:16) 1 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ). But he also knows that he can do everything through Christ who strengthens [him] 7 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” Phil. 4:13) 1 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 The conclusion ends on a note of triumph: For when I am weak, then I am strong. He reiterates what he wrote at the beginning of this verse, namely, that he delights in weaknesses for the sake of Christ. All things are performed through and for Christ, so that he may receive glory and honor.) ) Greek Words, Phrases, and Constructions in 12:6 10) Verses 6 7a) �� the future indicative is used. It often serves as a substitute for the subjunctive. The aorist infinitive denotes single occurrence.) �� the future tense of �6�� (I said), which follows in the sequence of two other verbs in the future: I wish, and I will be. ) �0� �r �� this expression, charge to my account, ��44�� is a technical term employed in the world of commerce.) 1 1 2 8 0 “tw://bible.?id=45.7.13|AUTODETECT|” �� Q�� the dative case denotes not means but cause. Paul uses the term in 4:7, the extraordinary power. It can also mean exceedingly 7 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” Rom. 7:13) 1 1 -1 9 0 “tw://bible.?id=46.12.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.31|AUTODETECT|” I Cor. 12:31) 1 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 �� some manuscripts delete this inferential conjunction. Its omission may have been caused when copyists mistakenly began a new sentence with ��v �� Q�� , instead of taking these words with the preceding sentence. ��45��) Verses 7b 8) 5�� t Q�� is this phrase in its second occurrence an unintentional mistake of a scribe who included it? Or did Paul write it for emphasis? Although both questions are intriguing, an affirmative answer to the latter choice is preferred.) Q�� the pronoun is in the neuter, which refers to Paul s sufferings and is broader than the masculine, which would point to either the thorn or the messenger of Satan.) Verses 9 10) �� this is the present passive, which means that the Lord is the agent and that the process of perfecting Paul continues.) �� the preposition is repeated to show direction: Christ s power descends on Paul. The compound verb features the word tent to reveal the Lord s intimate presence in the life of Paul.) �0�� the last word in the sentence is emphatic and depicts Paul s frame of mind. He is and remains strong in the Lord.) ) 3.

Intended Visit) 12:11 18) 11 I have been a fool, but you forced me to it. Indeed you should have commended me, for in nothing am I inferior to the superapostles, even though I am nothing. 12 The signs of an apostle were worked out among you with great perseverance, by signs, wonders, and miracles. 13 In what respect, then, were you inferior to the other churches, except that I never became a burden to you? Forgive me this wrong!) 14 Look, this is now the third time that I am ready to come to you, and I will not burden you. I do not want your money, but you. For the children ought not to gather treasures for their parents, but the parents for their children. 15 I would most gladly spend [everything] and be expended for you. If I love you to a greater degree, am I to be loved less? 16 Very well! [You say] that I have not been a burden to you.

But, [you say] I, as a crafty fellow, took you in by deceit. 17 Did I take advantage of you through any of the men I sent to you? 18 I appealed to Titus and I sent the brother with him. Did Titus take advantage of you? Did we not conduct ourselves in the same spirit? Did we not walk in the same footsteps?) ) a. Apostolic Apology) 12:11 13) 1 1 2 8 0 “tw://bible.?id=48.2.9|AUTODETECT|” Throughout Paul s discourse on boasting, he has made known his aversion to talking about himself. But when the Corinthians force him to boast because they want to compare him with the so-called superapostles, Paul yields. The tone in verses 11 through 13 communicates that he does not have in mind the twelve disciples, or to be exact Peter, James, and John 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 0 ).��46�� He is thinking of the ones whom he has labeled false apostles and deceitful workers (11:13).) 1 1 2 8 0 “tw://bible.?id=58.2.4|AUTODETECT|” The true apostle of Jesus Christ lives a life of complete obedience to his Lord; the false apostles are interested in filling their pockets with money extorted from the people. Also, the Lord advances the spread of the gospel by accompanying apostolic preaching with signs, wonders, and miracles 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 ). He withheld his blessings from the false prophets, who never performed these miracles.) 1 1 2 8 0 “tw://bible.?id=46.9.18|AUTODETECT|” Paul served as apostle to all the churches, one of which was the Corinthian congregation. From others he received financial support for his work, while he offered the gospel free of charge to the Corinthians 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 0 ). If Paul had disadvantaged them in any way, he begged their indulgence.) 1 3 2 8 0 0 11. I have been a fool, but you forced me to it. Indeed you should have commended me, for in nothing am I inferior to the superapostles, even though I am nothing.) a. I have been a fool, but you forced me to it. Five times Paul writes the expression fool in his discourse on boasting (11:16 [twice], 19; 12:6, 11). And in every instance, he makes it known that he does not want to be a fool.

Because he spoke the truth, he could not even be a fool (v. 6). Being a fool undermines the cause of Christ, brings blame on the church, and calls into question Paul s apostolicity.) The Corinthians seemed to be imperceptive to Paul s love and devotion to them; they were swayed by the false teachers and forgot about Paul s instruction. Notwithstanding his affection for them, they had without reflection forced Paul to show his apostolic credentials. That is they compelled him to boast about his own accomplishments.) 1 1 2 8 0 “tw://bible.?id=46.15.9|AUTODETECT|” Paul sensed that he had become a fool by yielding to their pressure. Although his role as fool has come to an end, his boasting continues as he lists the marks of an apostle (v. 12). In every respect he excels all other people, even if he calls himself unworthy to be an apostle 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ). Earlier he stated that nothing is gained by boasting (v. 1), and now he designates himself a fool for having succumbed to the constraint the people in Corinth had placed on him. Not Paul but the members of the Corinthian church should have recited the catalog of the suffering he had endured for the sake of the church and the advancement of the gospel.) 1 1 2 8 0 “tw://bible.?id=20.27.2|AUTODETECT|” b. Indeed you should have commended me, for in nothing am I inferior to the superapostles. The Corinthians should have defended their mentor against the covert and overt attacks on him. They ought to have been mindful of the words of Solomon, Let another praise you, and not your own mouth; someone else, and not your own lips 7 1 -1 9 0 “tw://bible.?id=20.27.2|AUTODETECT|” Prov. 27:2) 1 1 -1 9 0 0 ). They were expected to commend Paul, for they were his epistle that everyone could read (3:2).) 1 1 2 8 0 0 Already in the preceding chapter (11:5), Paul wrote about the superapostles, which in the broader context is a designation for his opponents and coveys irony (11:13).��47�� These people were not apostles, because they were not called and commissioned by the Lord and their works were not crowned with his blessings. They were people of a different spirit who preached another Jesus and a different gospel (11:4 5). Conversely, Paul s weakness related him intimately to Jesus, with whom he claimed affinity, for he writes that Christ was crucified in weakness (13:4). In the person of Jesus we note an overt contradiction: human weakness and God s strength.��48�� And the same is true for Paul, who also is aware of divine power in the midst of human weakness (1:8 11).) 1 1 2 8 0 “tw://bible.?id=54.1.13-54.1.14|AUTODETECT|” c. Even though I am nothing. Paul willingly lowers himself by saying that he is nothing and thus reveals his humility. He noted earlier that he lowered himself to elevate the Corinthians with the gospel (11:7). Others may vaunt their elevated status and exact money from the people of Corinth. Paul, however, displays his lowliness and writes that he is nothing but a recipient of God s mercy and grace 7 1 -1 9 0 “tw://bible.?id=54.1.13-54.1.14|AUTODETECT|” I Tim. 1:13 14) 1 1 -1 9 0 0 ). Accordingly, the Corinthians must draw their own conclusions and determine who is a true apostle of Jesus Christ.) 1 1 2 8 0 0 12. The signs of an apostle were worked out among you with great perseverance, by signs, wonders, and miracles.) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” The requirements for apostolicity were two: having followed Jesus from the time of his baptism to his ascension and having witnessed his resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 0 ). Paul had not been a disciple of Jesus, yet near the gates of Damascus the risen Christ called him to be his apostle to the Gentiles. His calling aside, Paul had to defend his apostleship against the vicious attacks of his adversaries. They insisted that he prove he truly was an apostle.) 1 1 2 8 0 “tw://bible.?id=40.12.38|AUTODETECT|” In similar fashion Jesus was repeatedly asked by scribes, Pharisees, and Sadducees to give them a sign that proved he was the Messiah 7 1 -1 9 0 “tw://bible.?id=40.12.38|AUTODETECT|” Matt. 12:38) 1 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 “tw://bible.?id=44.4.7|AUTODETECT|” ). But the Lord never satisfied their curiosity. And when the apostles began their ministry at Pentecost, the members of the Sanhedrin questioned by what power or name they healed a lame man 7 1 -1 9 0 “tw://bible.?id=44.4.7|AUTODETECT|” Acts 4:7) 1 1 -1 9 0 0 ). We see a parallel in the demand for a sign during both Jesus ministry and that of the apostles. In Corinth, Paul had to respond to the same demand.��49��) 1 1 2 8 0 “tw://bible.?id=58.2.4|AUTODETECT|” The Corinthians should have known that Paul s credentials came from God, who gave him the power to be a competent minister of the new covenant (3:5 6). It is true that we have no record that Paul performed wonders and miracles in Corinth. However, a few months after he wrote II Corinthians, he penned his letter to the Romans and remarked that his preaching was accompanied by signs and wonders (15:19). Wherever the apostles preached the gospel, God strengthened their testimony with signs, wonders and various miracles, and gifts of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.10|AUTODETECT|” ). For example, on his missionary journeys Paul restored a lame man 7 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.10|AUTODETECT|” Acts 14:8 10) 1 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” ), cast out demons, healed the sick 7 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” Acts 16:18) 1 1 -1 9 0 “tw://bible.?id=44.19.11-44.19.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.11-44.19.12|AUTODETECT|” 19:11 12) 1 1 -1 9 0 “tw://bible.?id=44.20.10|AUTODETECT|” ), and raised the dead 7 1 -1 9 0 “tw://bible.?id=44.20.10|AUTODETECT|” Acts 20:10) 1 1 -1 9 0 0 ). The power of God to heal, restore, and give life authenticated Paul s apostleship.) 1 1 2 8 0 “tw://bible.?id=44.2.22|AUTODETECT|” God disclosed Paul s genuineness to the Corinthians by performing signs, wonders, and miracles in their midst. The triad of signs, wonders, and miracles occurs elsewhere in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” II Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 ). By comparison, the combination signs and wonders is so common that it is considered a coined expression of Semitic origin.��50��) 1 1 2 8 0 “tw://bible.?id=40.8.5-40.8.10|AUTODETECT|” Do signs, wonders, and miracles differ? They are only aspects of the same phenomenon: a sign comprises a mark, a wonder prompts amazement, and a miracle relates divine power manifested in unique situations. Neither Jesus nor the apostles performed miracles to satisfy the public s curiosity. They performed them in response to faith or to increase faith 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.10|AUTODETECT|” Matt. 8:5 10) 1 1 -1 9 0 “tw://bible.?id=40.9.27-40.9.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.27-40.9.30|AUTODETECT|” 9:27 30) 1 1 -1 9 0 “tw://bible.?id=43.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.11|AUTODETECT|” John 2:11) 1 1 -1 9 0 “tw://bible.?id=45.10.17|AUTODETECT|” ). Nowhere in his epistles does Paul ever write for the purpose of inducing people to believe in miracles. ��51�� For him, faith comes from hearing the message through the gospel of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.10.17|AUTODETECT|” Rom. 10:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” Paul uses the passive voice in this text, The signs of an apostle were worked out among you, and the Greek reveals that these signs were thoroughly worked out. Indeed, everyone in Corinth was able to verify the signs of Paul s apostleship during the eighteen months of his ministry in that city 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.12|AUTODETECT|” Paul s apostolicity became increasingly visible as he continued the work of founding the church. They were performed with great perseverance, according to the writer of this epistle. We surmise that he reminisced about the opposition he had to endure from the Jews as they dragged him before Gallio s court 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” ). He also thought about his painful visit to the Corinthians 7 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” II Cor. 2:1) 1 1 -1 9 0 0 ). Throughout his ministry to these people, Paul never abandoned the church. Even after he left Corinth, he continued to care for the members of the congregation by sending them letters and emissaries.) 1 12 2 8 0 0 13. In what respect, then, were you inferior to the other churches, except that I never became a burden to you? Forgive me this wrong!) a. In what respect, then, were you inferior to the other churches? In the preceding context Paul displayed irony (v. 11b). Again he reveals a trace of sarcasm by comparing the Corinthian church with other congregations he had founded.

The people in Corinth knew that the apostle had been fair in his dealings with them and with the churches in Macedonia and Asia Minor. In reality, Paul had spent more time and energy on the Corinthian congregation than on any other church. They had precipitated many problems and had made many demands on him. Because of their problems, Paul wrote two canonical epistles that set forth divine revelation, profound theology, and practical advice for all churches throughout the ages.) Some scholars allege that in this text Paul berates the Corinthians for believing the false accusations his adversaries had spread. These opponents presumably had told the Christian community in Corinth that their congregation was founded by someone who was not a true apostle. Therefore, so they were told, they were inferior to all the other Christian churches.��52�� However, this interpretation must be rejected, because in this epistle Paul refers only to the churches he has founded (8:1, 19, 23 24).

Also, Paul does not want to boast about missionary work performed in the territories of other workers (10:16). All indications are that the apostle has in mind only the churches he himself had founded.) b. Except that I never became a burden to you. Were the Corinthians disadvantaged as they compared themselves with the churches in Macedonia and Asia Minor? Certainly not, because Paul never charged anyone for his services. Even when Paul was in need he did not become a burden to the Corinthian congregation.

On the contrary, Christian brothers from the Macedonian churches brought him monetary gifts to meet his need (11:9).) c. Forgive me this wrong! According to the customs of that day, teachers had to be paid for their services. If they refused to take the money, they indicated that their work was inferior and not worthy or pay. The congregation was perhaps offended by Paul s refusal, especially when they noticed that Christians from other churches brought him gifts. If I have offended you in this matter, Paul is saying, please forgive me (consult the commentary on 11:9).) ) Greek Words, Phrases, and Constructions in 12:11 13) Verse 11) �� the perfect tense of the verb �� (I become, am) indicates that although Paul was a fool only for a time, the stigma remains.

The Majority Text inserts the present participle �� (boasting) after the word fool: I have become a fool in boasting (NKJV). But the better manuscripts omit the participle.) d�� the imperfect tense with the personal pronoun �� puts a continued burden on Paul . The Corinthians were obliged to commend Paul. When they failed to fulfill their duty, Paul himself had to show his credentials.��53��) Verses 12 13) �� the definite article refers to the whole class of apostles.��54��) 1 1 2 8 0 “tw://bible.?id=50.2.12|AUTODETECT|” �� the aorist passive of the compound verb implies that God is the agent. Also, the compound denotes that the action is done thoroughly. Compare ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Philippians 2:12) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 �� E !�� the relative pronoun E is difficult to analyze and makes the clause complicated. Moule translates, What is there in regard to which you came off worse & ? ��55�� The verb !�� is the aorist of �� (I am inferior to) with Q�� (than) as the preposition of comparison.) ) ) b. Gratuitous Service) 12:14 15) Once more Paul introduces the topic of the gratuitous service he has supplied to the Corinthian congregation (11:11). He desires that nothing stand between him and the presentation of the gospel not even money. His life is characterized by constant readiness to serve the Lord in any situation, and in Corinth Paul spends his life for the local people.) 14. Look, this is now the third time that I am ready to come to you, and I will not burden you.

I do not want your money, but you. For the children ought not to gather treasures for their parents, but the parents for their children.) a. Look, this is now the third time that I am ready to come to you, and I will not burden you. Paul begins a new paragraph and calls attention to something special, namely, his forthcoming visit to Corinth. Hence, he writes Look! ) Paul is not saying that he has made preparations to go to Corinth and has been hindered. The epistle itself defies such an interpretation, because in 13:1 he writes that it is now his third visit to the Corinthians.

Directly and indirectly he informs the people about his proposed visit (10:2; 12:20 21; 13:1, 10).) 1 1 2 8 0 “tw://bible.?id=44.18.1-44.18.4|AUTODETECT|” During his first visit to Corinth, he founded the church while he stayed with tentmakers Priscilla and Aquila 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.4|AUTODETECT|” Acts 18:1 4) 1 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” ). The second visit was painful, an experience he would not like to repeat (2:1). It is true that after his initial stay of eighteen months in Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.7|AUTODETECT|” ), he had planned to visit the church twice, first by arriving there on his way to Macedonia and then by returning to the members and being sent by them to Jerusalem 7 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.7|AUTODETECT|” I Cor. 16:5 7) 1 1 -1 9 0 0 ). With this arrangement, they would have benefitted twice from his intended visit. Unfortunately, his plan was never realized because of a conflict that needed attention. After Paul had taken care of the matter, he was ready to pay the Corinthians a third visit.) 1 1 2 8 0 “tw://bible.?id=46.16.4|AUTODETECT|” In the preceding chapter Paul had already told the people in Corinth that he would not become a financial burden to them. He wanted to be independent, so that no one would ever be able to say that he was bound to them in a patron-client relationship.��56�� He wrote, And in everything I have kept and will keep myself from being a burden to you (11:9). At the same time, he had solicited money for the saints in Jerusalem. Not he but his assistants were to handle these gifts. He wanted to shield himself from any suspicion of using the money for personal interests 7 1 -1 9 0 “tw://bible.?id=46.16.4|AUTODETECT|” I Cor. 16:4) 1 1 -1 9 0 “tw://bible.?id=47.8.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.20|AUTODETECT|” II Cor. 8:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. I do not want your money, but you. Paul is not interested in financial advancement. Instead he has his mind set on the spiritual welfare of the Corinthian congregation. Even though he already had made it clear that he would not ask the members for money, he again states the matter forthrightly: I seek not your money but your very souls. He wants to see them prosper spiritually.) 1 1 2 8 0 “tw://bible.?id=20.19.14|AUTODETECT|” c. For the children ought not to gather treasures for their parents, but the parents for their children. The apostle borrows an illustration from family life. While children are still at home, their parents provide for them in all their material needs: food, clothing, and untold other items. At that stage in life, children do not build up the material resources of the parents. Treasures are gathered by parents for their children, who become heirs; parents rarely inherit the treasures of their children. King Solomon wisely observes, Houses and wealth are inherited from parents 7 1 -1 9 0 “tw://bible.?id=20.19.14|AUTODETECT|” Prov. 19:14) 1 1 -1 9 0 0 a). An exception must be made in a case where sick or aging parents are dependent on the help of their children.��57��) 1 1 2 8 0 “tw://bible.?id=46.4.14-46.4.15|AUTODETECT|” Paul s illustration is meant to tell the Corinthians that they are his spiritual children and that he is their spiritual father 7 1 -1 9 0 “tw://bible.?id=46.4.14-46.4.15|AUTODETECT|” I Cor. 4:14 15) 1 1 -1 9 0 “tw://bible.?id=47.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.13|AUTODETECT|” II Cor. 6:13) 1 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|” I Thess. 2:11) 1 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” ). In that capacity he grants them untold spiritual riches through Jesus Christ, and they are heirs 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.17|AUTODETECT|” ). Hence, as children they are dependent on him and not he on them. However, as he confers on them his loving care in the setting of the household of faith, he expects that they, as obedient children, show genuine love to him. Children, then, may show their love by presenting gifts to their parents. R. C. H. Lenski aptly ask, Since when dare a parent not accept a little present from his grateful children? ��58�� Paul, however, was not looking for monetary gifts from the Philippians when they repeatedly sent him financial aid. Instead he was interested in seeing spiritual dividends flowing from his work among them 7 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.17|AUTODETECT|” Phil. 4:16 17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 15. I would most gladly spend [everything] and be expended for you. If I love you to a greater degree, am I to be loved less?) 1 1 2 8 0 “tw://bible.?id=50.2.17|AUTODETECT|” a. I would most gladly spend [everything] and be expended for you. In this sentence Paul stresses the pronoun, I, which has the force of I myself. He calls attention to himself as their spiritual father, who gives leadership and sets the tone. Next, he writes an adverb in the superlative form, most gladly ; that is, without reservation he offers himself for the Corinthians 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 0 ). He overlooks the faults and shortcomings of the Christians in Corinth and makes it known that he sacrifices himself for them.) 1 1 2 8 0 “tw://bible.?id=41.5.26|AUTODETECT|” The Greek has a play on words that we are able to reproduce in English: spend and be expended. We have supplied an object , which is lacking in the Greek text, for the transitive verb to spend. At other places where the verb occurs, the object is provided (e.g., [the woman] had spent all she had [) 7 1 -1 9 0 “tw://bible.?id=41.5.26|AUTODETECT|” Mark 5:26) 1 1 -1 9 0 “tw://bible.?id=44.20.33-44.20.34|AUTODETECT|” ]). Here Paul is saying that without any hesitation he would spend everything he possesses (money, resources, energy, time, and talent) on the welfare of the Corinthians. He told the Ephesian elders that he had not coveted anyone s silver, gold, or clothing; he worked with his own hands to supply his own need and the needs of his companions 7 1 -1 9 0 “tw://bible.?id=44.20.33-44.20.34|AUTODETECT|” Acts 20:33 34) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 0 ). In Corinth, Paul performed manual labor (tentmaking) to support himself, and so he released the church from any financial obligation to him. In a sense, then, Paul spent his own resources on the Corinthians.) 1 1 2 8 0 0 The apostle willingly traveled the second mile for the sake of his people in Corinth. He says that he would most gladly be expended on their behalf; he would wear himself out for them. Both verbs, spend and expend, control the conclusion of verse 15a, for you. But the Greek is much more inclusive than the English; it literally reads, for your souls. ��59�� and means for your temporal lives. The soul comprises both being and existence and is the seat and center of life that transcends the earthly. ��60�� Paul is willing to sacrifice himself in the interest of providing a genuine life, that is, a full life, for the Corinthians.) 1 1 2 8 0 “tw://bible.?id=52.2.8|AUTODETECT|” b. If I love you to a greater degree, am I to be loved less? As Paul told the Thessalonians that he loved them so much that he shared the gospel and his life with them 7 1 -1 9 0 “tw://bible.?id=52.2.8|AUTODETECT|” I Thess. 2:8) 1 1 -1 9 0 0 ), so he told the Corinthians that he loved them dearly (11:11). As a father, he loved the members of the churches to the point of doting on them, especially the people in Corinth. Yet Paul expected reciprocal love (6:12 13) to build a healthy relationship.) 1 1 2 8 0 “tw://bible.?id=46.5.9|AUTODETECT|” There is not a trace of uncertainty in Paul s statement on love when he writes, If I love you. This is fact, not wishful thinking. He loves the Corinthians more abundantly than other congregations. In total they have received four epistles (two canonical, a prior letter [) 7 1 -1 9 0 “tw://bible.?id=46.5.9|AUTODETECT|” I Cor. 5:9) 1 1 -1 9 0 0 ], and a painful letter [2:3]), two visits, and many envoys (Silas, Timothy, Apollos, and Titus). The members of that church should have responded with genuine affection and respect. The opposite, however, is true, as he receives more love from other churches than from the congregation in Corinth. Some translations treat verse 15a as a declarative sentence: Though the more abundantly I love you, the less I am loved. ��61�� If we place a question mark at the end of the sentence, Paul s tone of voice becomes subdued. We concur with all the modern versions that favor the rhetorical statement.) 1 26 2 8 0 0 Should Paul because of his abundant love for the people in Corinth be loved less by them? He could have demanded his rights and insisted on their reciprocal love. But he refrains from hard demands so that his love may touch the hearts and lives of the Corinthians. Love is not always reciprocated; at times it means loving the unlovable and spending money, time, and energy thanklessly. James Denney writes, Spend and be spent, and spare not till all is gone; life itself is not too much to give that love may triumph over wrong. ��62��) ) Greek Words, Phrases, and Constructions in 12:14 15) Verse 14) �� here is an accusative absolute, this is the third time, that relates to the aorist infinitive �� and not to the phrase �� . In this context the verb �� signifies I am [ready]. ) Verse 15) %�� the adverb means very gladly, and is an elative superlative (see v. 9).) �� the future passive of �� (I spend, exhaust) occurs once in the New Testament.

As a compound it shows intensity. The agent in the passive construction is the life Paul leads. At least one translation presents this construction as a middle ( I expend myself, NIV).) �� this comparative adverb is identical to the expression in 7:15 and means especially. ) �0 for the sake of emphasis, the Majority Text has added �� after this particle. The Western text omits the particle, but the better manuscripts retain it without the conjunction.��63��) ��[�] most Greek editions of the New Testament have the finite verb ��, but the Majority Text and the editions of Nestle-Aland27 and United Bible Societies4 have added a � to make the word a present participle. We infer that this consonant has been added or deleted. But if we read it as a participle, then we must read it as if there is the verb �0�� in a periphrastic construction: If I am loving you more.

Although the difference does not appear in translation, the participial construction is harder to explain than the finite verb and is preferred.) ) ) c. Scurrilous Slander) 12:16 18) We surmise that Paul has received an oral report from a person who has recently come from Corinth and has informed the apostle about comments made by his adversaries in the church. Paul has now come to the point of directing a few remarks to the people who are slandering him in his absence.) 16. Very well! [You say] that I have not been a burden to you. But, [you say] I, as a crafty fellow, took you in by deceit.) Gentleness has now changed to candor. The apostle must address slander that can be counteracted only by confrontation.

He alludes to the words spoken by his opponents and which are believed by some members of the church. He realizes that slander can change the relationship between him and the Corinthian church. Therefore, he must deal forthrightly with this evil and eradicate it.) Paul knows that an unwholesome sentiment exists in the church. He himself has received no money at all from the Corinthians, and they admit that he has not been a financial burden to them. And that is to his credit. Thus he writes the first words, Very well! ) The next comment, introduced by the adversative but, exposes the sting of slander.

The saying that Paul cannot be trusted has been circulating openly in Corinth. The background is that Paul, who refused to accept money for his services, has sent Titus to them with a request for a collection. The slanderers spread the rumor that under the guise of helping the poverty-stricken saints in Jerusalem, Paul and Titus are working to fill their own pockets. These doubters suspect that the money will not go to the poor but will remain with the apostle.) Paul uses the Greek term panourgos, which I have translated crafty fellow. It conveys the idea of a person who is ready to do anything to achieve his purpose.��64�� This odious expression originates not with Paul but with his opponents. They use a word that is a cognate of the one the apostle writes to describe the craftiness of the serpent deceiving Eve (11:3).

Further, they accuse Paul of deceitfully taking in Corinthians who have put their trust in him.) 17. Did I take advantage of you through any of the men I sent to you?) This is the first of four successive questions. This rhetorical question demands a negative answer from the recipients of this letter. Just as they admitted that Paul had never been a financial burden to them, so they have to state that neither he nor his envoys had ever manipulated them for their own benefit. Taking advantage of the people for one s own profit may characterize the intruders but not the apostle and his associates. Paul restates what he had written earlier,) We have wronged no one,) we have corrupted no one,) we have defrauded no one (7:2).) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” The Corinthians know Titus to be a trustworthy person, one who has served them well in difficult times (see the commentary on 7:13b). They can hardly accuse him of fraud and exploitation. Neither Paul nor any one of the brothers he sent to Corinth has ever given an indication of deceit or self-interest. The apostle sent his envoys to fulfill specific mandates for the benefit of the church of Jesus Christ. Earlier, Timothy had visited them, and perhaps Apollos 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” 16:10 11) 1 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” ); both men could vouch for Paul s honesty and sincerity. The trustworthy Corinthian leaders Stephanas, Fortunatus, and Achaicus also could testify to Paul s integrity 7 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” I Cor. 16:17) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 Paul writes the perfect tense of the verb to send to disclose that in the last few years he had commissioned a number of his associates to go to Corinth. The effect of their missions is lasting, for the congregation has come to know them as men who are above reproach. If then the Corinthians acknowledge the integrity of these men, should they not also accept the one who sent them?) 18. I appealed to Titus and I sent the brother with him. Did Titus take advantage of you? Did we not conduct ourselves in the same spirit?

Did we not walk in the same footsteps?) a. I appealed to Titus and I sent the brother with him. This is the first time since 8:6 8, 18 23 that Titus s name appears, now in the context of Paul s defense against slander. Titus had proven himself in the Corinthian church and had been appreciated for his honesty and trustworthiness. For this reason, Paul does not hesitate to use his co-worker s name. If the people in Corinth trusted his associate in connection with the collection for the poor in Jerusalem, then they should also respect Titus s sender, the apostle Paul.) Paul sent Titus to Corinth three times: first, to resolve the matter of the sinner who repented (2:13; 7:6, 13); next, to begin the work of collecting money for the saints in Jerusalem (8:6); and last, to complete the task of gathering the funds (8:17, 18, 22).

Of these three, the first mission does not fit into the current discourse, which refers to finances. At this moment the third mission had not yet started. Note that the delegation for the third mission consists of three members: Titus, the brother who is praised by all the churches, and our brother who has often been tested. ) In 8:16 24, Paul uses the present tense (e.g., we are sending [vv. 18, 22]) to connote that his emissaries will leave soon for Corinth to finish the work of collecting. They will depart after Paul has completed this letter.) The second mission (8:6) harmonizes well with the present passage, for Paul writes the past tense and mentions only two persons, Titus and the brother.��65�� (Incidentally, it is possible that the brother [8:18] is to be identified with the person mentioned in 12:18, but we lack certainty.) We conclude that Paul refers to Titus s second visit to Corinth, when he was sent there to initiate the collection (8:6).) b. Did Titus take advantage of you? Did we not conduct ourselves in the same spirit?��66�� Did we not walk in the same footsteps?

Of these three rhetorical questions, the first calls for a negative answer and the other two positive answers. The Corinthians were well acquainted with Titus and knew that he would not defraud them. They trusted Paul s associate, who testified to the apostle s veracity. And if this was so, the people would have to agree that Paul s conduct also was irreproachable. These two people are of one mind, have the same motives, and follow in each other s tracks.) ) ) Practical Considerations in 12:16 18) 1 1 2 8 0 “tw://bible.?id=46.4.13|AUTODETECT|” Feeling the rough edge of slander is far from pleasant for any of us. We feel that we are being robbed of our good name and reputation and that we are in bondage to disdain and derision. A natural reaction to slander is a defensive attitude, but in his writings Paul teaches us to use kindness as an antidote to slander 7 1 -1 9 0 “tw://bible.?id=46.4.13|AUTODETECT|” I Cor. 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=38.3.1|AUTODETECT|” Is not the devil our adversary who always seeks an opportunity to slander us before God 7 1 -1 9 0 “tw://bible.?id=38.3.1|AUTODETECT|” Zech. 3:1) 1 1 -1 9 0 0 )? But should Christians always turn the other cheek and accept slanderous accusations as hardships that must be endured? Scripture does not teach that we must be silent rather than speak the truth. Paul defended himself against false accusations advanced by his opponents. He demonstrated to his readers his integrity, so that they in turn might defend him in his absence and prepare the way for a return visit to Corinth. Christians ought not to avoid confronting misrepresentations but in a positive manner they must uphold the truth. Theirs is the calling to be witnesses for the truth and to express it firmly.) 1 20 2 8 0 0 ) Green Words, Phrases, and Constructions in 12:16 18) Verse 16) �� the present imperative , freely translated, means granted or very well! ) Q�� this present participle assumes the function of the verb to be and expresses a causal connotation: because I am. ) Verses 17 18) �� the perfect active tense refers to Paul sending his associates on various missions to Corinth, but he implies that there is no present harm or burden placed upon them as a result of those endeavors. ��67��) �x� �� the definite article conveys the meaning the well-known brother and probably points to 8:18.) ) 4. Genuine Concerns) 12:19 21) 19 All along you are thinking that we make our own defense to you. No, before God, we are speaking as those in Christ. Indeed, dear friends, everything we do is for your edification. 20 For I am afraid that when I come, I may find you not as I wish, and that you may find me not as you wish. I fear that possibly there may be strife, jealousy, outbursts of anger, outbreaks of selfishness, slander, gossip, arrogance, and disorder. 21 I fear that again, when I come, my God may humiliate me before you, and I will mourn over many of those who have sinned earlier and have not repented of the impurity, sexual immorality, and sensuality they have committed.) ) The apostle has completed his defense against the false charges disseminated by his opponents. He is finished with his indirect references to the collection for the poverty-stricken saints in Jerusalem.

Now he devotes his attention to the moral lives of the Corinthians, so that when he visits them he may see a spiritual transformation. He stresses that his readers, too, must stand before God.) 19. All along you are thinking that we make our own defense to you. No, before God, we are speaking as those in Christ. Indeed, dear friends, everything we do is for your edification.) a. Textual problems.

The first sentence in this passage has a variant reading, as is evident in the translations. The Greek word palai (all along) is palin (again) in some manuscripts. Therefore, some translators have adopted the reading, Again, do you think that we excuse ourselves to you? ��68�� Adopting this reading is an easy way out of a problem. But the basic rule is that the more difficult reading is probably the correct one. In this case the harder reading is all along, which nearly all versions have accepted.) Next, many translation present this first sentence as an interrogative (e.g., NAB, NIV, NRSV), while others see it as a declarative statement (e.g., GNB, NASB, NJB, REB, Cassirer).��69�� In either translation, the message of the text remains the same.) And last, the Greek text has the verb to think in the present tense, which some versions present in the progressive perfect, Have you been thinking all along? (NIV). Paul communicates to the Corinthians that all the time they have been and are thinking of his defense.

A direct translation of the present tense, you think or you are thinking, however, makes a good sense and is the choice of many translators (see GNB, NAB, NCV, Moffatt).��70��) b. Personal defense. Paul should have no need to defend himself in the presence of the Corinthians, because they themselves are living testimonies to recommend him (3:1 3). He knows, however, that they have questions concerning his defense in response to the accusations against him. Thus, he anticipates their reaction and immediately addresses their concerns. He does not have to prove his innocence, but he needs to set the record straight.) Paul sees himself as always being in the presence of God, whose all-seeing eye is ever upon him.

He defends himself not in the presence of the Corinthians but in God s sight. The apostle knows that God is his Judge (compare 1:12; 2:17). Paul speaks as one who is in the fellowship of Christ; to be precise, he speaks with the authority of his Sender.) 1 1 2 8 0 “tw://bible.?id=45.14.19|AUTODETECT|” c. Spiritual edification. The purpose for Paul s defense is to serve the members of the church in Corinth. He writes, Indeed, dear friends, everything we do is for your edification. The Greek expression ta panta is a more comprehensive term than we are able to convey with everything in English. He is saying that he devotes votes the totality of his work to their spiritual edification. He views their spiritual life as a house that is in the process of being built. They are able to live in that house, but it is far from being completed. Paul the builder continues to advance the work performed on their spiritual dwelling 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” Rom. 14:19) 1 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” 15:2) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 Whenever the apostle addresses the readers with the appellation dear friends, he not only speaks tenderly but also hints that he must have a painful word with them.) 20. For I am afraid that when I come, I may find you not as I wish, and that you may find me not as you wish. I fear that possibly there may be strife, jealousy, outbursts of anger, outbreaks of selfishness, slander, gossip, arrogance, and disorder.) a. For I am afraid that when I come, I may not find you as I wish, and that you may not find me as you wish. Paul expresses a measure of fear, because he knows that apart from the praise he has expressed for the church in Corinth, everything is not well. And the less pleasant aspects of life in the congregation now must be mentioned.

He realizes that he will touch on sensitive matters and that his words will lead to reactionary sentiments. But he also knows that unwholesome lifestyles must be discussed in this concluding section of his discourse.) Earlier Paul experienced a painful visit and then determined not to return to the Corinthians. He is not interested in a repetition of that experience (2:1). At that time, the people humiliated him by not following his directives.) In a previous chapter, Paul had warned the Corinthians that on his arrival he would have to be bold toward some people in the congregation. He would not tolerate those who lived by worldly norms (10:2). And he told them that the words he wrote while he was absent would be turned into deeds when he was present (10:11).

He feared that he would have to apply corrective discipline to recalcitrant sinners. The duplication of the word fear in the second part of this verse and at the beginning of the following verse underlines his anxiety. His question is whether the forthcoming meeting in Corinth will create exasperation for him and the church.) The second part of the introductory sentence exhibits a syntactical parallel that stresses the negative:) I may find you you may find me ) not as I wish not as you wish ) ) ) 1 1 2 8 0 “tw://bible.?id=46.4.21|AUTODETECT|” A father addressing his erring children implicitly expresses the hope that they will reform their ways. Even though the Corinthians had received Paul s teachings and admonitions, they neglected to heed them. With Paul s visit approaching, the apostle urges them to mind his words. If not, they will see him coming with a whip in his hand 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 0 ). For them the time has come to repent of their sins and to rededicate themselves to the Lord.) 1 1 2 8 0 0 b. I fear that possibly there may be strife, jealousy. Let no one think that the Corinthians had broken with their past and were living holy lives. Superficiality was an integral part of their daily life, so that the sins of the past were those of the present. Paul inserts the word possibly to soften the impact of his message, but he voices apprehension that a number of sins are flourishing among them. He lists eight, which can be arranged into four pairs.) 1 1 2 8 0 “tw://bible.?id=46.1.11|AUTODETECT|” Strife and envy are the first two vices. In his first canonical epistle, after the greeting and thanksgiving, Paul rebuked the readers for the divisive spirit that has led to quarreling 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 1 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” ). He had even asked them to acknowledge that their strife and envy characterized them as being unspiritual and worldly people 7 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” I Cor. 3:3) 1 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” Rom. 13:13) 1 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” Gal. 5:20) 1 1 -1 9 0 0 ). Toward the end of the first century, Clement of Rome addressed a letter to the church in Corinth. In this letter the words jealousy, envy, and strife occur often,��71�� an indication that these sins continued in that church. By allowing these vices to hold sway, the people in Corinth undermined the unity of the church and caused peace to vanish.) 1 1 2 8 0 “tw://bible.?id=48.5.20|AUTODETECT|” c. Outbursts of anger, outbreaks of selfishness. ��72�� Only here in Paul s Corinthian correspondence do we read about outbursts of anger 7 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” Gal. 5:20) 1 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” Eph. 4:31) 1 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 0 ). The root of anger lies in human nature controlled by sin. Only by the power of the Spirit and through the renewing of the heart can anger be overcome.��73��) 1 1 2 8 0 “tw://bible.?id=45.2.8|AUTODETECT|” Selfishness (Greek, eritheia) is a vice exhibited in egoism; it creates strife in which individualism is the motivating force 7 1 -1 9 0 “tw://bible.?id=45.2.8|AUTODETECT|” Rom. 2:8) 1 1 -1 9 0 0 ). This vice can be detected in the laxity of the Corinthians toward the matter of the collection for the saints. Evidence seems to point to eritheia as referring to labor relations; the laborer exchanges his energy for wages and thus is interested in profits. By extension, the Corinthians cared more about their interests than about the collection.��74��) 1 1 2 8 0 0 d. Slander, gossip. These sins of the tongue can best be described as talking behind someone s back; gossip is described in Greek as whispering into someone s ear. Paul writes the plural form for both words to denote repeated instances. English usage calls for the singular of both nouns.) 1 1 2 8 0 “tw://bible.?id=2.20.16|AUTODETECT|” Both slander and gossip are transgressions of the command in the Decalogue not to utter false testimony against one s neighbor 7 1 -1 9 0 “tw://bible.?id=2.20.16|AUTODETECT|” Exod. 20:16) 1 1 -1 9 0 “tw://bible.?id=5.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.20|AUTODETECT|” Deut. 5:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 e. Arrogance, and disorder. The Greek here also has the plural for both nouns, which we have translated in the singular. The Greek word physiMsis (arrogance) occurs only here in the New Testament, but it derives from the verb physioM (I make arrogant) and means to be puffed up or conceited. The verb appears often in I Corinthians (4:6, 18, 19; 5:2; 8:1; 13:4), which indicates that the sin of pride was not uncommon in Corinthian circles.) 1 1 2 8 0 “tw://bible.?id=46.14.33|AUTODETECT|” The term disorder occurs three times in the two canonical letters of Paul to Corinth 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” I Cor. 14:33) 1 1 -1 9 0 “tw://bible.?id=47.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.5|AUTODETECT|” II Cor. 6:5) 1 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” 12:20) 1 1 -1 9 0 “tw://bible.?id=42.21.9|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.21.9|AUTODETECT|” Luke 21:9) 1 1 -1 9 0 “tw://bible.?id=59.3.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=59.3.16|AUTODETECT|” James 3:16) 1 1 -1 9 0 0 ). It refers to unruly situations that seemed to prevail in both the local church and society.) 1 4 2 8 0 0 Paul takes a realistic view of the church and is fully aware that the sins he observed when he founded the congregation are still rampant. He forthrightly mentions their sins and hopes that the members will change their lifestyle from worldly behavior to godly conduct. When he arrives in Corinth, he anticipates seeing a change in the lives of the people. Yet he does not put his expectations too high, for some of the members are determined to continue their sinful way of life.) 21. I fear that again, when I come, my God may humiliate me before you, and I will mourn over many of those who have sinned earlier and have not repented of the impurity, sexual immorality, and sensuality they have committed.) a. I fear that again, when I come, my God may humiliate me before you.

The repetition of words from verse 20a is obvious, although the Greek grammar gives readers a problem. The adverb again can be taken with the clause when I come, as is the case in most translations, or it can modify the main verb, humiliate (REB). The main verb should control the adverb. The grammatical problem can be solved, however, when we note that the adverb, because of its position at the beginning of the sentence, belongs to both the clause when I come and the verb to humiliate.��75�� If we take again with the clause when I come, we do repeat wording from verse 20a. However, Paul often repeats a phrase to emphasize his message. And he adds again for the sake of variation.) The fear Paul expresses centers on the humiliation that was his part during his painful visit (2:1).

And although that conflict had been resolved and forgiven (2:5 11), Paul has no desire to provoke another conflict that may cause him embarrassment.) 1 1 2 8 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” What does Paul mean when he writes, my God may humiliate me before you ? The agent who humiliates him is not the Corinthian church but God. Hence, in this matter he writes my God, for his God grants him authority to strengthen the church (13:10). But God also exercises discipline. He cuts off those people who refuse to listen to him after they have been warned repeatedly. This necessary action is a source of grief and humiliation for Paul in the presence of the Corinthians. Paul serves as God s agent to enforce discipline, and so he will not spare those who continue in their sins (13:2). Earlier, the apostle told the Corinthians to expel from their midst the wicked man who committed incest 7 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” I Cor. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). Used by God for this purpose, Paul endured humiliation before the church of Corinth. He now fears that discipline may have to be administered again.) 1 1 2 8 0 “tw://bible.?id=44.20.3|AUTODETECT|” Paul is aware of the difficulties he will face upon his arrival in Corinth. We do not know what the outcome of his visit has been, but we are told that he spent three winter months there 7 1 -1 9 0 “tw://bible.?id=44.20.3|AUTODETECT|” Acts 20:3) 1 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” ) and that the church was pleased to contribute to the collection for the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.5.2|AUTODETECT|” b. And I will mourn over many of those who have sinned earlier and have not repented. The apostle rejoices when the church continues to grow spiritually but mourns when some members refuse to heed the teachings of the Lord. Mourning often pertains to sin that someone has committed; for example, he tells the Corinthians to be filled with grief over the incest committed by the immoral man 7 1 -1 9 0 “tw://bible.?id=46.5.2|AUTODETECT|” I Cor. 5:2) 1 1 -1 9 0 0 ). Like a parent, Paul mourns over those children who willfully go astray. He knows that unconfessed sin results in spiritual death.) 1 1 2 8 0 0 The future tense, I will mourn, indicates that Paul s sadness may not become reality if sinners repent. But if there is no sign of repentance, punishment follows. For Paul, mourning over sin is not a passive state but an active exercise of his apostolic authority. If need be, he will administer discipline, even excommunicating unrepentant sinners (13:10).��76��) 1 1 2 8 0 “tw://bible.?id=46.6.11|AUTODETECT|” Many people in Corinth have sinned but have not repented. Paul writes that they have sinned, signifying impenitents who continue to pursue sinful lifestyles. On his painful visit to Corinth (2:1) he had warned them, and he again chastises them in this letter (13:2). Paul desires to see a genuine change of heart and a forsaking of sin. Indeed, many have turned from immorality and have been washed, sanctified, and justified 7 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” I Cor. 6:11) 1 1 -1 9 0 “tw://bible.?id=46.6.18|AUTODETECT|” ). Throughout his correspondence with the Corinthians, he urges them to flee immorality and to purify themselves from everything that defiles body and spirit 7 1 -1 9 0 “tw://bible.?id=46.6.18|AUTODETECT|” I Cor. 6:18) 1 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” II Cor. 7:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 There is no indication in the text that Paul is thinking of persons who have recently been influenced by false apostles. He alludes to those sinners who have hardened their hearts, have lived sexually immoral lives, and have undermined decency in the life of the church.) 1 1 2 8 0 “tw://bible.?id=3.15.2|AUTODETECT|” c. And have not repented of the impurity, sexual immorality, and sensuality they have committed. Impurity separates the sinner from worship and from God s people. The Old Testament teaches that this impurity relates to sexual processes, including adultery, rape, homosexuality, and discharges 7 1 -1 9 0 “tw://bible.?id=3.15.2|AUTODETECT|” Lev. 15:2) 1 1 -1 9 0 “tw://bible.?id=3.15.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.15.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=3.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.15.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=3.15.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.15.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=3.18.6-3.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.18.6-3.18.23|AUTODETECT|” 18:6 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In I Corinthians, Paul described sexual immorality as a sin that the Corinthians had to flee (5:1; 6:13, 18; 7:2).) 1 1 2 8 0 “tw://bible.?id=48.5.19|AUTODETECT|” The term sensuality in this context appears to connote sexual sins. Elsewhere in his epistles, Paul links two or three aspects of immorality 7 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” Gal. 5:19) 1 1 -1 9 0 “tw://bible.?id=49.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.3|AUTODETECT|” Eph. 5:3) 1 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 0 ).��77��) 1 27 2 8 0 0 These sins separate the sinner from the body of the Lord Jesus Christ. Members of that body ought not to engage in the sins of sexual immorality. If they continue to indulge in them after they have been repeatedly warned, they show that they are spiritually dead.) ) ) Greek Words, Phrases, and Constructions in 12:19 21) Verse 19) �� numerous manuscripts, the Western text, Majority Text, and translations have the reading �� (again), which fits the context. But the more difficult reading in the better witnesses is the word �� (all along).��78��) �� Q�� 0�� the position of the personal pronoun denotes emphasis: your edification (see 9:2).) Verses 20 21) �P� this negative particle modifies not the verb �U�� (I find) in the subjunctive but the verb �� (I wish) in the indicative.) ��, �� the better manuscripts present these two nouns in the singular. Others have the plural to conform with the succeeding nouns that are plural.) �� when I come. This genitive absolute construction is not quite correct grammatically because of the personal references to Paul elsewhere in the sentence.) �� the perfect active participle is a compound with the preposition �� (before).

The definite article denotes a class of people and the perfect tense lasting action. However, the aorist active participle �� (repented) indicates single action. The two participles are controlled by one definite article signifying one group of people and two aspects.) Summary of Chapter 12) The apostle continues to boast, not for self-promotion but for God s glory. He counteracts the boasts of his opponents by saying that he has received visions and revelations from the Lord. He modestly refers to himself by talking about a man in Christ who was privileged to ascend to the third heaven, that is, paradise. There he heard things that he is not allowed to repeat.

Thus, he is unable to boast about heavenly things. Instead he boasts about his weaknesses.) The celestial experience can lead to sinful pride. To keep Paul from such sin, the Lord sends a messenger of Satan to torment him with a thorn in the flesh. Three times Paul pleads with the Lord to remove this affliction. The answer he receives is that God s grace is sufficient for him, because God s power is perfected in Paul s weakness. Paul, accepting the Lord s response, exults in infirmities and other impediments.) Forced against his will to boast, Paul states that he has made a fool of himself.

Not he but the recipients of his epistle should have commended him in the presence of the superapostles. Paul lists the marks of apostolicity: signs, wonders, and miracles. He also states that he has never been a burden to the readers, that he did not ask for their possessions, and that parents should gather treasures for the children. Neither he nor Titus ever took advantage of them.) Paul concludes by telling the readers that he has done everything to strengthen them in the knowledge that he lives in God s presence. He expresses his fear that on his arrival there may be misconceptions. He wars them to avoid the sins of strife, jealousy, anger, and selfishness.

He speaks directly to those who have continued to live immorally and have not repented.) ) ) ) ) 1 Paul features the verb to boast five times in this chapter (vv. 1, 5 [twice], 6, and 9). He uses neither this verb nor the noun boast again in the rest of this epistle.) 2 Compare David E. Garland, Paul s Apostolic Authority: The Power of Christ Sustaining Weakness, RevExp 86 (1989): 380.) 3 See Geoffrey B. Wilson, II Corinthians: A Digest of Reformed Comment (Edinburgh and London: Banner of Truth Trust, 1973), pp. 149 50 n. 1).) 4 SB 3:530 31. This phenomenon is not limited to Semitic languages but is prevalent in many cultures.) 5 D. A.

Carson, From Triumphalism to Maturity (Grand Rapids: Baker, 1984), p. 136.) 6 The New Testament records seventy-five occurrences, of which seventy-two are in Paul s epistles and three in I Peter.) 1 1 2 8 0 “tw://bible.?id=47.12.1-47.12.12|AUTODETECT|” 7 Contra C. R. A. Morray-Jones, Paradise Revisited 7 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.12|AUTODETECT|” II Cor 12:1 12) 1 1 -1 9 0 0 ): The Jewish Mystical Background of Paul s Apostolate. Part 2: Paul s Heavenly Ascent and Its Significance, HTR 86 (1993): 286.) 1 1 2 8 0 0 8 Refer to John Albert Bengel, Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 330.) 1 1 2 8 0 “tw://bible.?id=11.8.27|AUTODETECT|” 9 Philip Edgcumbe Hughes understands the Old Testament language to distinguish between the heavens (atmosphere and space) and the highest heavens (without limits of dimension and space). The first refers to the visible creation, the second to the invisible and spiritual heavens. See Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 433. Some rabbis read ) 7 1 -1 9 0 “tw://bible.?id=11.8.27|AUTODETECT|” I Kings 8:27) 1 1 -1 9 0 0 differently: heaven and the heaven of heavens. They understood the text to refer to three categories. See SB 3:531.) 1 1 2 8 0 0 10 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T. A. Small (Grand Rapids: Eerdmans, 1964), p. 156.) 1 1 2 8 0 “tw://bible.?id=3.2.7|AUTODETECT|” 11 Babylonian Talmud, Hagigah 12b. See Apocalypse of Moses 40:2; Testament of ) 7 1 -1 9 0 “tw://bible.?id=3.2.7|AUTODETECT|” Levi 2:7) 1 1 -1 9 0 “tw://bible.?id=3.18.5-3.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.18.5-3.18.6|AUTODETECT|” 18:5 6) 1 1 -1 9 0 “tw://bible.?id=3.18.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.18.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ; Helmut Traub, TDNT, 5:511.) 1 2 2 8 0 0 12 Bauer, p. 109.) 13 Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 403.) 1 1 2 8 0 “tw://bible.?id=47.12.1-47.12.12|AUTODETECT|” 14 Joachim Jeremias, TDNT, 5:765 66. Refer also to C. R. A. Morray-Jones, who concludes that the interior of Solomon s temple was both a replica of its celestial counterpart and an image of the primordial and future paradise, with which the heavenly temple was closely connected if not identified. See Paradise Revisited 7 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.12|AUTODETECT|” II Cor 12:1 12) 1 1 -1 9 0 0 ): The Jewish Mystical Background of Paul s Apostolate. Part 1: The Jewish Sources, HTR 86 (1993): 206.) 1 2 2 8 0 0 15 J. H. Charlesworth, ed., The Old Testament Pseudepigrapha, 2 vols. (Garden City, N.Y.: Doubleday, 1983). vol. 1, pp. 114, 168.) 16 Andrew T. Lincoln, Paradise Now and Not Yet: Studies in the Role of the Heavenly Dimension in Paul s Thought with Special Reference to His Eschatology, SNTSMS 43 (Cambridge: Cambridge University Press, 1981), p. 79.) 1 1 2 8 0 “tw://bible.?id=47.12.1-47.12.5|AUTODETECT|” 17 Refer to F. F. Bruce, Was Paul a Mystic? RTR 34 (1975): 66 75. Also consult William Baird, Visions, Revelation, and Ministry: Reflections on ) 7 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.5|AUTODETECT|” II Cor 12:1 5) 1 1 -1 9 0 “tw://bible.?id=48.1.11-48.1.17|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=48.1.11-48.1.17|AUTODETECT|” Galatians 1:11 17) 1 1 -1 9 0 0 , JBL 104 (1985): 651 62.) 1 7 2 8 0 0 18 Consult C. K. Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 311; J. D. Tabor, Things Unutterable. Paul s Ascent to Paradise in Its Greco-Roman, Judaic, and Early Christian Contexts (Lanham, Md.: University Press of America, 1986).) 19 Bruce M.

Metzger, A Textual Commentary on the Greek New Testament (Stuttgart and New York: United Bible Societies, 1994), p. 516.) 20 Hans Windisch states that the text is corrupt (see Der Zweite Korintherbrief, ed. Georg Strecker [1924; reprint ed., G�ttingen: Vandenhoeck und Ruprecht, 1970], p. 367). But if this were true, then countless passages would have to be labeled as such. These errors in transcription originate from faulty eyesight or hearing: the omission of the iota in �� or the confusion of the same sound in �� and ��. The Majority Text has the reading �� and substitutes �� for ��.) 21 See C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 74; A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 622.) 22 Jean H�ring rightly observes that there is no duality, only a distinction between two aspects of his being. See The Second Epistle of Saint Paul to the Corinthians, trans. A.

W. Heathcote and P. J. Allcock (London: Epworth, 1967), p. 91.) 23 This is not the first time Paul writes the words foolishness and fool. In chapters 11 and 12, he uses the first term three times (11:1, 17, 21) and the second five times (11:16 [twice], 19; 12:6, 11). In the New Testament, these two expressions are located predominantly in these two chapters.) 24 James Denney, The Second Epistle to the Corinthians, 2d ed., The Expositor s Bible series (New York: Armstrong, 1900), p. 351.) 1 1 2 8 0 “tw://bible.?id=47.12.0|AUTODETECT|” 25 Consult Jules Cambier, Le crit�re paulinien de l apostolat en ) 7 1 -1 9 0 “tw://bible.?id=47.12.0|AUTODETECT|” II Cor. 12) 1 1 -1 9 0 0 , 6s, Bib 43 (1962): 481 518.) 1 7 2 8 0 0 26 H�ring, Second Epistle of Paul, p. 92.) NKJV New King James Version) GNB Good News Bible) 27 Refer to Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes, and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), p. 528.) Cassirer A New Testament Translation, E. Cassirer) 28 F. J. Pop, De Tweede Brief van Paulus aan de Corinthi�rs (Nijkerk: Callenbach, 1980), p. 358. Compare Allan Menzies, The Second Epistle of the Apostle Paul to the Corinthians: Introduction, Text, English Translation and Notes (London: Macmillan, 1912), p. 91. See also Moffatt.) 29 Ernest B.

Allo, Saint Paul Seconde �p�tre aux Corinthiens, 2d ed. (Paris: Gabalda, 1956), p. 308; F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 437; Josef Zmijewski, Kontextbezug und Deutung von 2 Kor 12, 7a. Stilistische und strukturale Erw�gungen zur L�sung eines alten Problems, BibZ 21 (1977): 265 72.) 1 1 2 8 0 “tw://bible.?id=47.12.7|AUTODETECT|” 30 The literature on this matter is vast. I list only a few articles alphabetically arranged: Michael L. Barr�, Qumran and the Weakness of Paul, CBQ 42 (1980): 216 27; Hermann Binder, Die Angebliche Krankheit des Paulus, ThZeit 32 (1976): 1 13; Jerry W. McCant, Paul s Thorn of Rejected Apostleship, NTS 34 (1988): 550 72; David M. Park, Paul s skolops t sarki: Thorn or Stake? (II Cor. xii 7), NovT 22 (1980): 179 83; Jean J. Thierry, Der Dorn im Fleische, (2 Kor. xii 7 9), NovT 5 (1962): 301 10; Laurie Woods, Opposition to a Man and His Message: Paul s Thorn in the Flesh 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” 2 Corinthians 12:7) 1 1 -1 9 0 0 ), AusBRev 39 (1991): 44 53.) 1 3 2 8 0 0 31 Consult Patricia Nisbet, The Thorn in the Flesh, ExpT 80 (1969): 126; Alan Hisey and James S. P. Beck, Paul s Thorn in the Flesh : A Paragnosis, JBR 29 (1961): 125 29.) 32 The literal translation of ekptuM is I spit out, but translators prefer the secondary meaning: I disdain. ) 33 Refer to A. Thacker, Paul s thorn in the flesh, EpworthRev 18 (1991): 67 69.) 1 1 2 8 0 “tw://bible.?id=47.12.1-47.12.10|AUTODETECT|” 34 See Robert M. Price, Punished in Paradise 7 1 -1 9 0 “tw://bible.?id=47.12.1-47.12.10|AUTODETECT|” II Corinthians 12:1 10) 1 1 -1 9 0 0 ), JSNT 7 (1980): 33 40.) 1 2 2 8 0 0 35 For additional theories, consult Windisch, Der Zweite Korintherbrief, pp. 385 88.) 36 Carson, From Triumphalism to Maturity, p. 145.) 1 1 2 8 0 “tw://bible.?id=4.6.24-4.6.26|AUTODETECT|” 37 Scripture often notes a threefold prayer of the saints. The Aaronic blessing consists of three parts 7 1 -1 9 0 “tw://bible.?id=4.6.24-4.6.26|AUTODETECT|” Num. 6:24 26) 1 1 -1 9 0 “tw://bible.?id=11.17.21|AUTODETECT|” ); Elijah prayed three times for the son of the widow in Zarephath 7 1 -1 9 0 “tw://bible.?id=11.17.21|AUTODETECT|” I Kings 17:21) 1 1 -1 9 0 “tw://bible.?id=19.55.17|AUTODETECT|” ); and the psalmist prayed in the evening, in the morning, and at noon 7 1 -1 9 0 “tw://bible.?id=19.55.17|AUTODETECT|” Ps. 55:17) 1 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” Dan. 6:10) 1 1 -1 9 0 0 ). Consult SB 2:696 702; and Windisch, Der Zweite Korintherbrief, p. 389.) 1 12 2 8 0 0 38 R. G. Crawford, Is Christ Inferior to God? EvQ 43 (1971): 203 9.) 39 The better manuscripts omit the possessive pronoun my, which was no doubt added by copyists for the sake of perspicuity (Metzger, Textual Commentary, p. 517). Translators are evenly divided on including or excluding it. I prefer to include the pronoun, but the clause power is made perfect in weakness, which is devoid of possessives , shows balance.) 40 Calvin, II Corinthians, p. 161.) 41 See 11:30 and 12:5 for the noun weakness and 11:21, 29 for the verb to be weak.) 42 Consult the commentaries of Barrett (p. 317), Calvin (pp. 161 62), Martin (p. 421), and Windisch (p. 392) on the interpretation that Christ s power descends on Paul from heaven.

See also Robertson, Grammar, p. 602. For the view that Christ enters into the apostle horizontally, see Wilhelm Michaelis, TDNT, 7:386 87.) 43 Heidelberg Catechism, answer 127.) 44 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #145.2.) 45 Metzger, Textual Commentary, p. 516.) 46 For other views see Martin (p. 427), H�ring (pp. 77, 79), Furnish (pp. 503 4), Windisch (p. 330).) 47 The translation of the term superapostles in the Syriac Peshitta, the very highest apostles (11:5 and 12:11), suggests irony. Compare the very chiefest apostles (KJV).) 48 James McCloskey, The Weakness Gospel, BibToday 28 (1990): 235 41.) 49 Refer to Karl Heinrich Rengstorf, TDNT, 7:258 59.) 1 1 2 8 0 “tw://bible.?id=5.6.22|AUTODETECT|” 50 Among others, ) 7 1 -1 9 0 “tw://bible.?id=5.6.22|AUTODETECT|” Deut. 6:22) 1 1 -1 9 0 “tw://bible.?id=16.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.10|AUTODETECT|” Neh. 9:10) 1 1 -1 9 0 “tw://bible.?id=27.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.2|AUTODETECT|” Dan. 4:2) 1 1 -1 9 0 “tw://bible.?id=27.6.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.27|AUTODETECT|” 6:27) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” ; Wis. 8:8; ) 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” Mark 13:22) 1 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” John 4:48) 1 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” Acts 4:30) 1 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 “tw://bible.?id=44.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.3|AUTODETECT|” 14:3) 1 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 . See also I Clem. 51.5 and Barn. 5.8.) 1 36 2 8 0 0 51 Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, International Critical Commentary series (1915; Edinburgh: Clark, 1975), p. 359.) 52 Hans Lietzmann, An die Korinther I/II, augmented by Werner G. K�mmel, Handbuch zum Neuen Testament 9 (T�bingen: Mohr, 1969), p. 158; Rudolf Bultmann, The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 232; Phillipp Bachmann, Der zweite Brief des Paulus, Kommentar zum Neuen Testament series (Leipzig: Deichert, 1922), p. 405.) 53 Consult Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 333.) 54 Robertson, Grammar, p. 408. Martin (II Corinthians, p. 425) translates the definite article as a [true] apostle. ) 55 Moule, Idiom-Book, p. 131.) 56 Jerome Murphy-O Connor, The Theology of the Second Letter to the Corinthians, New Testament Theology series (Cambridge: Cambridge University Press, 1991), p. 97.

See also Furnish, II Corinthians, p. 508.) 57 See the commentaries of Calvin, p. 165; Windisch, pp. 399 400.) 58 R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (Columbus: Wartburg, 1946), p. 1315.) 59 See NKJV, NASB, NJB, RSV, Moffatt; and the variations of Cassirer and Phillips.) 60 Bauer, p. 893; Eduard Schweizer, TDNT, 9:648.) 61 NKJV; see also the older translations: Martin Luther (German), Louis Segond (French), Casiodoro de Reina (Spanish), the Staten Vertaling (Dutch), and the Authorized Version (KJV).) 62 Denney, Second Corinthians, p. 366.) NIV New International Version) 63 Consult Metzger, Textual Commentary, p. 517.) 64 Bauer, p. 608.) 65 Compare the commentaries of Grosheide (p. 457), Lietzmann (p. 159), Martin (pp. 447 48), Plummer (pp. 364 65), and Pop (pp. 376 77).) 66 One translation has capitalized the word spirit: Can you deny that he and I were following the guidance of the same Spirit and were on the same tracks? (NJB). But Paul contrasts internal and external aspects, the human mind and human footsteps (compare 2:13).) 67 See Hanna, Grammatical Aid, p. 333.) 68 NKJV.

H�ring (Second Epistle of Paul, p. 97) adopts the reading once more and notes that it makes better sense.) NAB New American Bible) NRSV New Revised Standard Version) NASB New American Standard Bible) NJB New Jerusalem Bible) REB Revised English Bible) 69 Furnish (II Corinthians, p. 560) favors the declarative statement, because, taken as a question, it would blunt the effect of the preceding series of questions (vv. 17, 18) to which it does not belong. ) NCV New Century Version (The Everday Bible)) Moffatt The Bible: A New Translation, James Moffatt) 70 Robertson (Grammar, p. 879) writes that the progressive present in such cases gathers up past and present time into one phrase. ) 71 E.g., I Clem. 3.2; 4.7; 5.5; 6.4; 9.1.) 72 Bauer, p. 309. Consult also Heinz Giesen, EDNT, 2:52.) 73 Hans Sch�nweiss, NIDNTT, 1:106.) 74 Friedrich B�chsel, TDNT, 2:660 61.) 75 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1852; reprint ed., Grand Rapids: Guardian, 1976), vol. 2 p. 718; Murray J. Harris, 2 Corinthians, in vol. 10 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1976), 12 vols., p. 401; H. A.

W. Meyer, Critical and Exegetical Handbook to the Epistles to the Corinthians (New York and London: Funk and Wagnalls, 1884), p. 693.) 76 Consult Windisch, Der Zweite Korintherbrief, p. 410.) 77 Refer to Joseph Jensen, Does Porneia Mean Fornication: A Critique of Bruce Malina, NovT 20 (1978): 161 84.) 78 See Metzger, Textual Commentary, p. 518.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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