2 Corinthians 12

David Lipscomb Commentary On 2nd Corinthians 122 Corinthians 12:1I must needs glory, though it is not expedient;—While it was not commendable for him to boast, it was necessary that he should do so. That is, while boasting or glorying was not ordinarily becoming, the false teachers had forced him to do it to vindicate his apostleship and superiority to them. He had already told them of his Hebrew blood, the Spirit with which he was endowed; and the toils, imprisonments, sufferings, and burdens he had borne.but I will come to visions—Visions were appearances pre­sented to a person in a supernatural manner, whether awake or asleep.and revelations of the Lord.—Revelations were a disclosure of truth, instruction, concerning things before unknown— especially those relating to salvation— given by God himself, or by the risen and glorified Christ, and so to be distinguished from other methods of instruction. These were marks of his apostleship.2 Corinthians 12:2I know a man in Christ, fourteen years ago—According to the received chronology, this epistle was written near the close of the year 57, and “ fourteen years ago” would place this vision about the time he and Barnabas were sent forth from Antioch on the first tour among the Gentiles. (Acts 13:1-3). Verses 6 and 7 show that Paul himself was the subject of the vision.(whether in the body, I know not; or whether out of the body, I know not; God knoweth),—In this vision Paul could not tell whether he was carried bodily or was transported in the spirit.such a one caught up even to the third heaven.—The Jews held the idea of three heavens: (1) The air or atmosphere where clouds gather (Genesis 2:1; Genesis 2:19); (2) the firmament in which sun, moon, and stars are fixed (Deuteronomy 18:3; Matt. 24; 29); and (3) God’ s dwelling place (Matthew 5:12; Matthew 5:16; Matthew 5:45; Matthew 5:48). Paul was caught up to the throne of God.2 Corinthians 12:3 And I know such a man (whether in the body, or apart from the body, I know not; God knoweth),—This seems to be a repetition to give emphasis to the statement.2 Corinthians 12:4how that he was caught up into Paradise,—The meaning of the word Paradise has been a question of doubt.

It is probably a term for “ the third heaven.” It is not a common word in the New Testament, found only here and in Luke 23:43, and Revelation 2:7. It originally meant a park, then a pleasure park.

It was used in Genesis 3:1; Genesis 3:8; Genesis 3:23-24, for the Garden of Eden, and came in later to be applied to the abode of the righteous after death. Here it is usually regarded as the same as the “ third heaven.”and heard unspeakable words, which is not lawful for a man to utter.—While there he heard words unspeakable. Not that it was impossible to utter them, but not lawful to speak them. [The veil which conceals the mysteries and glories of heaven God has not permitted to be raised. It is enough that we know that in that world the saints shall be made perfectly happy and perfectly blessed in the full enjoyment of God for­ever.]I cannot tell with any degree of certainty what was the ob­ject of granting this wonderful vision to Paul. He himself could not tell exactly the condition or circumstances of the vi­sion. He was transported to the third heaven, and saw won­ders, “ and heard unspeakable words, which it is not lawful for a man to utter.” While he could not reveal the secrets of that state of bliss, yet the knowledge might be of great service to him in giving zeal, earnestness, and devotion in the work, knowing the glories that were in store for him in that blessed state.

The fact that we do not know the object for which God does a thing is no evidence that he did not have a wise pur­pose in doing it. It may be that he at this time received an increased measure of the Spirit, saw Jesus, and became more completely qualified and fully endowed for the apostolic work. [It certainly braced him for the whole heroic career of unpar­alleled success which lay before him as a herald of the cross.]2 Corinthians 12:5 On behalf of such a one will I glory:—It was not glorying on his own behalf to glory in a man in Christ, who had been so honored as to be carried up to the throne of God and shown the unspeakable glories of heaven.but on mine own behalf I will not glory, save in my weak­nesses.—Yet as to his personal fleshly self, he only gloried in his weaknesses.

He always recognized himself as nothing. He was what he was by the grace of God.2 Corinthians 12:6 For if I should desire to glory, I shall not be foolish; for I shall speak the truth:—Boasting was foolish only when it was a boast in self. Yet on account of the revelations God had given him and the blessings he had bestowed, it would not be foolish for him to boast in these things that God had done for him.but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me.—But he fore­bore these boastings that were lawful lest some should think concerning him more than they could find in him.2 Corinthians 12:7 And by reason of the exceeding greatness of the revela­tions, that I should not be exalted overmuch,—Paul recog­nized in his fleshly weakness that he might be exalted above measure, uplifted with pride himself. The same feeling is ex­pressed in the following: “ I buffet my body, and bring it into bondage; lest by any means, after that I have preached to oth­ers, I myself should be rejected.” (1 Corinthians 9:27). He felt that the very greatness of the blessings and the honors entrusted to him might excite a pride that would be his ruin.there was given to me a thorn in the flesh,—God provided against the danger by permitting Satan to give him a thorn in the flesh to keep him humble. [That the affliction was bodily seems evident from the words “ in the flesh”— an expression that does not indicate the principle of evil still in him, as some think, nor yet his mind or spirit, as others, but his physical being alone. It was something personal, affecting him indi­vidually, and not as an apostle; causing him acute pain and shame.

That the affliction was humiliating and loathsome is evident from the following reference to it: “ Ye know that be­cause of an infirmity of the flesh I preached the gospel unto you the first time: and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.” (Galatians 4:13-14). The term for rejected is very strong, literally “ spat out,” as the marginal reading.

Its effect was to excite the scorn and aver­sion of the beholder, so that it supplied a severe test of the candor and generosity of the Galatians who had witnessed Paul’ s abject condition under its infliction. The precise nature of the malady has been concealed perhaps that all afflicted ones may be encouraged and helped by Paul’ s unnamed, yet painful, experience.]a messenger of Satan—In God’ s government of his people and of the world, Satan is sometimes permitted to afflict bod­ily suffering upon men. (Job 2:7; Luke 13:16).to buffet me,—[Buffet seems to carry the idea that the affliction was outward, visible, and such as would have a tend­ency to prejudice his hearers against him, and so against his ministry. This removes the affliction, whatever it was, from the sphere of the mind, where some expositors would place it, and locates it in the body.]that I should not be exalted overmuch.—This indicates that bodily suffering is sometimes allowed to keep the fleshly im­pulses down to promote the spiritual well-being of the indi­vidual.2 Corinthians 12:8 Concerning this thing I besought the Lord thrice, that it might depart from me.—God heard this thrice repeated prayer as he heard that of Jesus, but he did not grant the petition of either as asked. He heard both petitions; and while not re­moving the evil, he strengthened each to bear what he was called upon to suffer. God, no doubt, answers many of our prayers in the way that he sees will bless us and carry out his will and his purposes. It is not good that we formulate meth­ods and ways in which we desire God to grant our petitions; but we should make our wants and supplications known to God, and leave him to answer as he will.

In our blindness and lack of faith, we often think God has not heard us, when he has blessed us above that we asked.2 Corinthians 12:9 And he hath said unto me, My grace is sufficient for thee:—The Lord did not grant his request, but told him that his grace would be sufficient to enable him to bear the temptation, and still labor and enjoy his service. [This is Christ’ s continuous, as well as final, answer to Paul’ s prayer. He has been made to understand that the “ thorn” must remain in his flesh, but along with this he has received the assurance of an abid­ing love and help from the Lord.

He can no more ask for the removal of the thorn— it was the Lord’ s will that he should submit to it for high spiritual ends. But it is no longer an unrelieved pain and humiliation; he is supported under it by the grace of Christ which finds in the need and abjectness of men the opportunity of showing in all perfection its own con­descending strength.]for my power is made perfect in weakness.—The Lord’ s power to help is called out by the weakness of man [With many professed Christians the word “ grace” has no particular meaning, but in the promise of the Lord, it is his strength be­stowed on men for timely succor; it finds its opportunity in our extremity; when our weakness makes us incapable of doing anything it gets full scope to work.]Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.—Paul gladly en­dured the fleshly weakness that called out the strength of the Lord on him to strengthen him. When he was weak within himself, the Lord’ s strength became his strength.2 Corinthians 12:10 Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’ s sake:—Because his weakness and helplessness secured to him the strength of Christ, he rejoiced in his weaknesses, injuries, and sufferings for Christ’ s sake. [His thoughts go back to the suf­ferings of which he had spoken fully. (2 Corinthians 11:16-33). One new word is added, injuries, which elsewhere in the New Testa­ment meets us only in Acts 27:10; Acts 27:21, in the sense of mate­rial damage inflicted by the violence of the storm. Here the reference is to the wrong springing from violence, injury, af­front, and insult, to which there are frequent allusions in this epistle. (2 Corinthians 1:17; 2 Corinthians 3:1; 2 Corinthians 7:8; 2 Corinthians 10:10; 2 Corinthians 11:6; 2 Corinthians 11:8; 2 Corinthians 11:16). He was able to bear even these with satisfaction when he was bearing them for the glory of Christ.]for when I am weak, then am I strong.—When he was weak for Christ, Christ’ s strength was on him. [He had learned to add another paradox to those of 6: 10, and to feel that the greatest weakness was not only compatible with the highest strength, but might be the very condition of its en­ergy.]2 Corinthians 12:11I am become foolish:—He had said that glorying was foolishness, and painful to his feelings; but he was forced to do it.ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles,—All the fault of this foolish boasting was theirs.

They knew him intimately. They had derived great benefit from his min­istry, and they were bound in gratitude, and from a regard to right and truth to vindicate him.

But they had not done so; and hence through their fault, he had been compelled to go into this unpleasant vindication of his own character.though I am nothing.—[He felt that what was the effect of grace, or free gift of God, was no ground of self-exultation. (1 Corinthians 4:7; 1 Corinthians 15:8-10). There was therefore united in himself a deep sense of his own unworthiness and impotence, with the conviction and consciousness of being full of knowledge, grace, and power, by the indwelling of the Holy Spirit.]2 Corinthians 12:12 Truly the signs of an apostle were wrought among you in all patience,—Especially they should have recognized him as an apostle because in their midst all the signs of an apostle were wrought by him, in patient suffering of the persecution brought upon him.by signs and wonders and mighty works.—The signs of God’ s presence with him as an apostle were signs and won­ders and mighty works of the Spirit of God which was in him. [By the three terms, Paul does not mean three classes of ac­tion, but he uses them to describe the same phenomena. He means the miracles he wrought, which were signs because they signified God’ s approval of what he taught; they were called wonders, because they excited wonder in those who witnessed them; and they were called mighty works, because wrought by the immediate power of God. These three terms occur three times in connection with one another (Acts 2:22; 2 Corinthians 12:12; 2 Thessalonians 2:9), although on each occasion in a different order. They are all descriptive of different aspects of the same works rather than themselves different classes of works. An example of one of the miracles of Jesus will illus­trate this.

The healing of the paralytic (Mark 2:1-12) was a wonder, for they who beheld it were all amazed” ; it was a power, for the man at Christ’ s command “ arose, and straight­way took up the bed, and went forth before them all” ; it was a sign, for it proclaimed that one greater than men deemed was present before them; it stood in connection with a higher power of which it was a seal and sign, being wrought that they might “ know that the Son of man hath authority on earth to forgive sins.” ]2 Corinthians 12:13 For what is there wherein ye were made inferior to the rest of the churches,—If they had all the teaching and re­ceived all the gifts bestowed by the apostles on the churches, why should they think him inferior to other apostles?except it be that I myself was not a burden to you?—He in­timates that it would have been best for the church at Corinth had he required them to help him from the beginning, but bet­ter for him and the truth that he refrained from burdening them with the support of him and his companions in labor. He sent Titus and others to Corinth, but none of them bur­dened the church with their support.forgive me this wrong.—If he meant it was an injury, he considered that other good was accomplished which more than compensated for the injury done them.2 Corinthians 12:14 Behold, this is the third time I am ready to come to you;—This epistle was written to prepare them for this visit, so that he would find them ready to receive him with gladness and affection.and I will not be a burden to you:—He felt for them such affection that he was again refusing to accept any support at their hands.for I seek not yours, but you:—He was ready to give his very life for them, but was not willing to accept gifts from them. [In view of the fact that on this very occasion when he used this language, he was soliciting a contribution of money to help the poor saints in Judea, and in this he positively tells them that he seeks not theirs, but them.

In the face of such facts, it is proper to ask the question, if he sought not theirs, but them, how, while asking for their money, could he consist­ently say he sought not theirs? In the light of the context, and all the word of God elsewhere on the subject, there can be but one proper explanation, and it is found in the fact that he was expressing the truth only as to the comparative impor­tance or value of a Christian man, on the one hand, and a Christian man’ s earthly possessions, on the other hand. In such a comparison, the mere possessions of a Christian are as nothing. In this relative estimate of the two things, he could very properly say that, in point of real and permanent value, their possessions were as nothing, and that the real object of his seeking was the Christian man himself, and not his posses­sions. He was seeking that which was permanent and endur­ing, and not a mere material consideration, which, ever so im­portant as a means to an end, is nothing in comparison with a human being. Hence, while it was true that their gift of money could be used for good in helping the poor, it was also true that the desired help for the poor could be obtained from other sources; but it was not true that the essential good at this point for the Christians themselves could be secured without they would give of their means to help in the cause of the Lord; and hence, after all, the real object for which Paul sought in this case was the Corinthian Christians themselves.]for the children ought not to lay up for the parents, but the parents for the children.—He stood to them in the relation of a parent, in the course of nature, it was the parents’ office to provide for the children, and not the children for the parent.

He sought that they would allow him the parent’ s privilege. [Thus gracefully and tenderly does the apostle reconcile a seemingly ungracious act with the kind feelings which he cherished in himself and desired to excite in others.]2 Corinthians 12:15 And I will most gladly spend and be spent for your souls.—As their father in the gospel (1 Corinthians 4:14-16) he would most gladly spend and be spent for his children, if he could save their souls. Because of his great love for them, he admonished and reproved them.If I love you more abundantly, am I loved the less?—Thus he concludes his long boast of love by words of love, the greatest we can conceive, a love not destroyed; but moved by greater sacrifice by the unloving spirit of those loved.

Such is the love revealed in God’ s gift of his Son for rebellious man.2 Corinthians 12:16 But be it so, I did not myself burden you:—If his greater love for them caused them to love the less, he was willing; but he would love them anyhow.but, being crafty, I caught you with guile.—It seems that his enemies insinuated that even though he did not receive any financial support from them, he shrewdly managed to obtain it through craft and guile.2 Corinthians 12:17 Did I take advantage of you by any one of them whom I have sent unto you?—It appears by this statement that his contemptible enemies endeavored to undermine the confidence of the Corinthian Christians in him, not only by stating that he did not dare to accept a support, but even by the mean in­sinuation that there was something very suspicious about the collection which he was making, and that there was much probability that in this reputed offering he had a secret per­sonal interest.2 Corinthians 12:18I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? walked we not in the same steps?—By this series of questions he reminds his readers of the course of unselfish ser­vice which he and his messengers had followed. From first to last, his dealings with the Corinthians had shown only devo­tion and self-forgetfulness and love.[That Paul should think it necessary to guard against insin­uations so ungenerous and so unfounded is proof of his wis­dom in refusing to give such antagonists the least occasion to question the purity of his motives, and at the same time ex­posed their selfish ends in the course they pursued.]2 Corinthians 12:19 Ye think all this time that we are excusing ourselves unto you.—They thought it was to them that he was making his defense; but he repudiated the idea that he had any wish to enter into such a vindication. He had explained his con­duct (2 Corinthians 1:15-24; 2 Corinthians 8:20-24; 2 Corinthians 11:7-12), but he did not acknowl­edge that he stood before their judgment seat. [It would have been impossible, under any circumstances, for an apostle to place himself before a human tribunal for judgment (1 Corinthians 2:15; 1 Corinthians 4:4), but it was strikingly necessary to repudiate the jurisdiction of that section of his readers which he was then addressing, because they had shown a bias in favor of his ac­cusers.]In the sight of God speak we in Christ.—The motive which really prompted him to speak as he had spoken was not the wish to clear himself from aspersion, but before God in Christ— under a profound sense that God was his judge, and that Christ is, as it were, the sphere in which his thoughts revolve.But all things, beloved, are for your edifying.—[All he had done was for their welfare. The vindication of his character, and his effort to free their minds from prejudices, had been that they might have unwavering confidence in the gospel, and be built up in their faith in Christ.]2 Corinthians 12:20 For I fear, lest by any means, when I come, I should find you not such as I would,—It was his fear that the disorders would not be removed, and that they would not have cor­rected the errors which prevailed, and for which he had re­buked them.and should myself be found of you such as ye would not;—That is, that he should be compelled to administer discipline, and that his visit would not be as pleasant as they would de­sire.lest by any means there should be—Something of the old anxiety which had led him to postpone his visit (1 Corinthians 4:21) comes back upon his spirit.strife,—Contention, altercation connected with anger and heated zeal, even to bloodshed.jealousy,—This word denotes, properly, any fervor of mind, and may be applied to any exacting and agitating passion. The jealousy here referred to was that which arose from the superior advantages and endowments which some claimed to possess over others.

Jealousy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usu­ally connected with jealousy.wraths,—Anger or animosity between contending factions, the usual effect of forming parties.factions,—Split into parties, embittered with mutual recrim­inations and reproaches.backbitings,—Calumniating, slandering, or speaking evil of those who are absent.whisperings,—Whisperers declare secretly, and with great reserve, the supposed faults of others.

Backbiters proclaim them publicly and avowedly.swellings,—Undue elation; being puffed up; disposed to look upon others with contempt; and to seek to depress and humble them.tumults;—Disorders and confusion arising from the exist­ence of parties. Paul, deeply sensible of the evils of all this, endeavored in this epistle to suppress it, that all things might be peaceful and harmonious in the Lord’ s work.2 Corinthians 12:21lest again when I come my God should humble me be­fore you, and I should mourn for many of them that have sinned heretofore,—Lest by these evils among them, God should humiliate him, and he be forced to mourn for many who had sinned and refused to repent of the evils enumerated.and repented not of the uncleanness and fornication and las­civiousness which they committed.—[Repentance results from sorrow for sin, and leads to reformation of life; there is no dif­ficulty in ascertaining what it is; for the only result of sorrow for sin which leads to reformation is a change of the will in reference to sin. The primary meaning of the Greek word is a change of the mind; and in this sense it is used when it is said that Esau “ found no place for a change of mind in his father, though he sought it diligently with tears.” (Hebrews 12:17). What he sought was a change in his father’ s mind with reference to the blessing already bestowed on Jacob; conse­quently the word in this instance is translated “ change of mind.” If the change of will designated by the word is not a result of sorrow for sin, but of some considerations of mere expediency, it is not the repentance required; and if it stops short of reformation of life on the part of the penitent, it falls short of the blessings of forgiveness. Repentance, then, fully defined, is a change of will produced by sorrow for sin, lead­ing to a reformation of life, and this is the thing for which Paul was earnestly pleading.]

Verse 1 2 Corinthians 12Subjects treated by Paul in this chapter are: the revelations he received from the Lord (2 Corinthians 12:1-6), the counteracting thorn in the flesh (2 Corinthians 12:7-10), another regret at the necessity of glorying (2 Corinthians 12:11-12), his independence (2 Corinthians 12:13-15), a reply to false charges (2 Corinthians 12:16-18), and certain cautions and warnings (2 Corinthians 12:19-21). I must needs glory, though it is not expedient, but I will come to visions and revelations of the Lord. (2 Corinthians 12:1) Though it is not expedient … is rendered, “there is nothing to be gained by it”; but, as Filson said: Paul does not mean literally that there is nothing to be gained by it, for he hopes by the boasting, forced upon him, to make the Corinthians see that they have been wronging him and following the false leaders at Corinth … he feels driven by a necessity which he cannot evade.[1]Kelcy has a similar view, “The boasting is not expedient as far as making a real contribution to the spiritual state of the Corinthians is concerned."[2]Visions and revelations … As John Wesley put it, “Visions are seen; revelations are heard."[3] The plural here, as regards both visions and revelations, supports the possibility that the “third heaven” and “Paradise” could have been the subjects of different visions. Of the Lord … identifies the Lord as the source of the visions and revelations, not as the object of them. “The genitive of the Lord is subjective, not objective."[4][1] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 405 [2] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 70. [3] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [4] R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 169. Verse 2 I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up, even to the third heaven.A man in Christ … The center and circumference of Pauline theology are summed up in the phrase “in Christ.” The thought behind the use of the third person here is that it was not as himself that these experiences came to him, but that “as Christ” and “in Christ” he was granted those things. On this account, his glorying is “glorying in the Lord,” not in himself. Whether in the body … out of the body … Paul simply did not know what state he was in; and modesty should restrain all commentators from elaborating on what it was. Such a one caught up to the third heaven … Since the apostle Paul here quite obviously resorted to the third person when narrating these events, the critics who deny the authorship of the book of Jonah on the ground that it was written in the third person are refuted. The words “caught up” are the same that Luke used of Philip (Acts 8:39) and that Paul used of the resurrection (1 Thessalonians 4:17). Fourteen years ago … “This was in 41-42 A.D., some years after his escape from Damascus."[5] There is nothing known of any vision Paul had at that time, except what is related here; although he had numerous visions. It is futile to attempt to identify this with any of the known visions recorded elsewhere. The third heaven … This is mentioned only here in the New Testament; and there is no certainty about what is meant. Lipscomb outlined the three heavens as understood by the Jews thus: (1) The air or atmosphere where the clouds gather (Genesis 2:1 Genesis 2:19), (2) the firmament containing the sun, moon and stars (Deuteronomy 18:3; Matthew 24:29), and (3) God’s dwelling place (Matthew 5:12 Matthew 5:16 Matthew 5:45 Matthew 5:48).[6]There are no geographical connotations whatever in these words, for the third heaven where God dwells is not a thing of space and physical location at all. It is a state of being beyond, above and higher even than the second heaven. Robinson’s remarkable blindness to this fact enabled him to write: “Now it seems there is no room for God, not merely in the inn, but in the entire universe; for there are no vacant places left."[7] The eternal Spirit is ubiquitous; and as Paul said, “in him we live, and move and have our being” (Acts 17:26). Finite man cannot understand infinity. The great value of this astounding revelation of Paul the apostle does not lie in what is explained (as a matter of fact, he did not EXPLAIN anything); but its value lies in the revelation that no explanation of such things is possible. There has never been anything written that carries any greater internal evidence of being the truth, than what Paul wrote here. The visions and revelations referred to occurred more than fourteen years previously; and it may be assumed that Paul would never have mentioned them at all, except for their connection with the “thorn in the flesh.” Furthermore, when he finally recorded them, he did so with the most tantalizing brevity, requiring only ten words in Greek to describe both the visions of the third heaven and of Paradise. Plainly, Paul did not intend to convey any information at all beyond the fact that he had experienced such marvelous events. He explained his brevity (2 Corinthians 12:4) by declaring it to be: (1) an outright impossibility to elaborate, and (2) contrary to God’s will, even if he could have done so. Finite, limited, mortal and sinful people simply do not possess the intellectual tools to comprehend, either the God and Father of mankind, or the nature of his dwelling place. Of God, men may know only what is revealed; and, even with regard to that, only a fool could believe that man fully understands all of that, in any complete sense. Therefore, as far as “the third heaven” is concerned, this writer does not profess to know anything beyond the truth that an apostle was “caught up” into it. [5] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1086. [6] David Lipscomb, Second Corinthians (Nashville: The Gospel Advocate Company), p. 157. [7] John A. T. Robinson, Honest to God (Philadelphia: The Westminster Press, 1963), p. 13. Verse 3 And I know such a man (whether in the body, or apart from the body, I know not; God knoweth), how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.The repetition of the same thought in 2 Corinthians 12:2-3 (“whether in the body …”) is difficult to interpret. “Opinion is divided as to whether the apostle is merely repeating what he had just said, or is describing”[8] a second event. There are many scholars on both sides of the question. The conviction here is that Paul described two experiences taking place on one occasion. The time of “fourteen years ago” thus applies to both. Paul’s repetition here is for the purpose of applying his ignorance of what state he was in to both events. The plural “visions” (2 Corinthians 12:1) is thus fulfilled by the two here given; and, as Hughes said, “The word `and’ at the beginning of this sentence at least seems to indicate that he is narrating something additional."[9]There is another important consideration which supports the understanding of two events, rather than merely one,; and that is Paul’s use of the word “Paradise.” There is no authority whatever for making this mean the same thing as “the third heaven,” despite the fact of endless arguments that they are the same. Paradise … This word in the New Testament is found only here and in Luke 23:43 and in Revelation 2:7. If it is true, as has been assumed, that the third heaven is the place of God’s dwelling (see under 2 Corinthians 12:2), Jesus had not yet ascended to it on the day he rose from the dead; for he said to Mary Magdalene, “Touch me not, for I have not yet ascended to my Father” (John 10:17). Yet the Lord had promised the thief on the cross, “Today shalt thou be with me in Paradise” (Luke 23:43). In the light of these scriptures we must set aside the learned opinions to the effect that Paradise and the third heaven are the same place. Jesus had been with the thief in Paradise already, but he had not yet ascended to the third heaven.

However, we call attention to the “if” that stands at the head of this paragraph. As Farrar said: Such questions are clearly insoluble, and I leave them where I find them. We shall never understand this passage otherwise than in the dim and vague outline in which St. Paul purposely left it.[10]Unspeakable … unlawful … In these words are Paul’s reasons for not satisfying human curiosity about the things he mentioned (see under 2 Corinthians 12:2). “Paul here revealed nothing, either of what he saw or what he heard. The New Testament deliberately veils the next life, though it makes plain what is needful for our salvation."[11][8] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 435. [9] Ibid. [10] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, Second Corinthians, p. 291. [11] Norman Hillyer, op. cit., p. 1086. Verse 5 On behalf of such a one will I glory: but on mine own behalf I will not glory, save in my weakness.Such a one … such a man … such a one … (2 Corinthians 12:2-3 2 Corinthians 12:5). Each is the equivalent of “a man in Christ” (2 Corinthians 12:2) and should be understood as Paul’s repeated affirmation of the truth of his experiences being, in a sense, not his own but Christ’s. It was in unity with Christ that the events occurred. In that exalted sense, therefore, Paul could not glory on his own behalf. “All spiritual blessing in the heavenly places is in Christ” (Ephesians 1:3). The theology of our age needs to do a lot of work on the concept of being “in Christ,” a concept mentioned by Paul 169 times, not counting the three at the head of this paragraph. If one is ever saved, he shall not be saved as himself, but as Christ, in Christ, and fully identified with Christ. Verse 6 For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me.The first half of this was paraphrased by Wesley thus, “It could not justly be accounted folly to relate the naked truth."[12] There is also an insinuation here that the wicked “apostles” in Corinth were not telling the truth. Regarding the second half of this verse, Carver said that one of the great reasons for Paul’s refusal to go any further with his narration of visions was that “he did not want anyone to form an estimate of him that goes beyond what he sees in Paul or hears from him."[13] Macknight interpreted these lines as follows: He showed them the absurdity of fancying that the whole of a teacher’s merit lies in the gracefulness of his person, in the nice arrangement of his words, and in the melodious tones with which he pronounces his discourses.[14]Those things, of course, were the principal commendations of the false teachers at Corinth. It would appear, however, that Filson really got to the heart of Paul’s message here, saying: To recount further instances (of his visions) would be speaking the truth; but he refrains so they may judge him, not by his secret visions, which could be challenged by hostile men, but by what he had done.[15][12] John Wesley, op. cit., in loco. [13] Frank G. Carver, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1968), p. 624. [14] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 455. [15] Floyd V. Filson, op. cit., p. 406. Verse 7 And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.THE THORN IN THE FLESHLike the visions themselves, the thorn in the flesh is little more than a hint, revealed in terms of tantalizing brevity, and described by enigmatical allusions which have puzzled people for centuries. The thorn has been speculatively identified as follows: Tertullian thought it was a headache.[16]Klausner believed it was epilepsy.[17]Ramsay identified it as recurrent malarial fever.[18]Chrysostom said it was “all the adversaries of the Word.[19]John Calvin made it “fleshly temptation."[20]Martin Luther considered it “spiritual temptation."[21]John Knox decided it was “infirmities of the mind."[22]Catholic commentators generally say “lustful thoughts."[23]McGarvey: “acute, disfiguring ophthalmia."[24]Macknight spoke of some who believed it was “the false teachers."[25]Lightfoot suggested “blasphemous thoughts of the devil."[26]Alexander was sure it was “Malta fever."[27] Etc., etc. It would seem rash to some to venture an opinion in the face of such a mountain of scholarly disagreement; but this writer would like to get in his two cents worth also. The thorn in the flesh is believed to be the malignant opposition of secular Israel, a view contained but not specified in Chrysostom’s identification. The reasons for this opinion are as follows: (1) Any crippling or disabling bodily ailment simply does not conform to the amazing strength and endurance of the matchless apostle. “He is revealed in the New Testament as a man of exceptionally strong constitution and remarkable powers of physical endurance."28“In the flesh” as used in this verse would almost surely indicate a bodily infirmity; but Hughes declares the word to be “for the flesh,"[29] thus leaving the question open. Paul thus avoided words which would have implied bodily sickness. The meaning appears to be “a thorn in the flesh for the duration of Paul’s fleshly life.” (3) Paul described the thorn as “a messenger of Satan,” which can be nothing but personal in its import; and because the Canaanites were called “thorns in the sides” of the Israelites (Numbers 33:55), there is strong evidence here that Paul referred to bitter and relentless enemies of the gospel, doing the work of Satan; and that is a perfect description of the hardened secular Israelites who engaged in every device that hell could suggest in their godless and persistent opposition to Paul throughout every moment of his apostleship. (4) In Thessalonians there is a probable reference to the thorn in the flesh, wherein Paul said, “Satan hindered me” (2 Corinthians 2:18); and a reference to the occasion of that remark (Acts 17:9) indicates that the Jewish opposition had contrived (through Paul’s friends) an agreement that prevented his return. Again, the thorn had impaled him; and what was it? The hardened countrymen of the apostle himself. See my Commentary on Acts, pp. 332,333. (5) Understanding the thorn in the flesh as the savage animosity of hardened Israel explains a number of things which otherwise would have no explanation: (a) the humiliating effect of this upon Paul himself. He had even dared dispute with the Lord in his protestations that the Jews would believe him (Acts 22:19); but their stubborn refusal was a continual humiliation to Paul throughout his life. (b) No bodily infirmity could have had the counteractive effect upon Paul’s pride that was implicit in the rejection by Israel of the gospel he preached. Every town he ever entered, he went to them first, only to be despised, rejected, hated, persecuted, stoned and prosecuted by every means at Satan’s disposal. Furthermore, this was directed against him who loved Israel so much that he would have given his life if they could have been saved, declaring: I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh: who are Israelites: whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises (Romans 9:3-4). Yes, the thorn in the flesh was the rejection of Christ on the part of the chosen people; and therein lies the explanation of (c) why the Lord did not remove it. It was simply not within the purpose of God to overrule the freedom of the will of those who elected to hate the Saviour. It was with Paul, as it was with Samuel when the Lord asked, “How long wilt thou mourn for Saul, seeing I have rejected him?” (1 Samuel 16:1). At the end of Paul’s third prayerful entreaty for the Lord to remove the thorn, the Saviour assured him that it was enough that he had personally received the grace of Jesus. The old and persistent dream of winning glorious Israel to Christ was most reluctantly, and yet obediently, forsaken by the apostle, as indicated by the magnificent eleventh chapter of Romans, written subsequently to this epistle. [16] Tertullian, De Pudis, 13:16. [17] Joseph Klausner, From Jesus to Paul (New York: The Macmillan Company, 1943), pp. 325-330. [18] Sir William M. Ramsay, St. Paul the Traveller and Roman Citizen London: Hodder and Stoughton, 1903), p. 97. [19] R. V. G. Tasker, op. cit., p. 176. [20] Ibid. [21] Ibid. [22] R. A. Knox, The Epistles and Gospels, p. 79. [23] Philip E. Hughes, op. cit., p. 444. [24] J. W. McGarvey, Second Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916): p. 236. [25] James Macknight, op. cit., p. 455. [26] J. B. Lightfoot, The Epistle to the Galatians, p. 189. [27] W. M. Alexander, St. Paul’s Infirmity (London: The Expository Times, 1904), Vol. X. [28] R. V. G. Tasker, op. cit., p. 175. [29] Philip E. Hughes, op. cit., p. 447. Verse 8 Concerning this thing I besought the Lord thrice, that it might depart from me, And he hath said unto me, My grace is sufficient for thee: for my power is made perfect in weakness. Most gladly therefore will I rather glory in my weakness, that the power of Christ may rest upon me.Might depart from me … If the thorn is understood as advocated above, what is meant by Paul’s prayer that it might depart from him? The thorn in Paul was the humiliation, the shame and ignominy, from every earthly viewpoint, of his total and irreconcilable separation from the people he loved better than life itself; and that could have departed only by the conversion of Israel which Paul so eagerly and faithfully tried to bring about. Paul continually viewed his lack of success in winning Israel as weakness; and from the earthly viewpoint it was weakness. My grace is sufficient … Christ only, and not Christ as an accepted and honored hero of redeemed secular Israel, was enough, not merely for Paul, but for all who ever lived on earth. Paul here accepted this, determined even to glory in his weakness. Verse 10 Wherefore I take pleasure in weakness, injuries, in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong.Wherefore … This verse describes Paul’s living with the thorn unremoved; and there is not a word of sickness, disease, or near-sightedness, or anything of the kind. It is “injuries, persecutions, etc.” of which he speaks; and what were these but the multiplied efforts of the hardened Israel against the gospel of Christ? Nevertheless, Paul will continue, thorn and all; even with the humiliation of his noblest personal aspirations in their rejection; even in that weakness he is strong. Furthermore the testimony of nineteen centuries proves that he was correct in this. Verse 11 I am become foolish: ye compelled me; for I ought to have been commended by you: for in nothing was I behind the very chiefest apostles, though I am nothing.I am become foolish … Paul says, “You have compelled me to boast of myself, whereas in truth you should have been recommending me yourselves, especially since I certainly rank as high as those super-super apostles of yours!” Chiefest apostles … For exegesis on this, see under 2 Corinthians 11:5. Hughes has a wonderful paragraph on this passage in which the unity of the epistle is demonstrated to be proved and strengthened by what is said here. For those interested in pursuing this further, see op. cit., p. 455. The allegations of critics on this subject are actually worthy of very little consideration. I am nothing … Paul’s meaning is that “as a mere man” he is nothing; but as “an apostle of Christ,” he possessed the mighty weapons necessary to the overthrow of every evil and the establishment of the Lord Jesus as the singular hope of all people, in all times and places. Verse 12 Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.Jesus Christ had promised his holy apostles that they would be able to perform miracles and that God would work with them, “confirming the word” (Mark 16:20); and Paul enjoyed that prerogative along with the other apostles. Paul laid hands on the sick, and they recovered (Acts 28:8); he was bitten by a poisonous viper without harm (Acts 28:5); he raised the dead (Acts 20:9 ff); he spoke with other tongues (1 Corinthians 14:18); and there were countless other miracles not recorded (Romans 15:19); furthermore, the first three cited above were attested and certified by a competent physician in the person of Luke. Scholars who talk about being “reasonable” should be reasonable about these apostolic miracles. Paul was writing to a congregation that contained bitter and unscrupulous enemies of the truth; yet Paul dared to call attention to his miracles in this letter. Could he possibly have done such a thing unless they were indeed legitimate, accepted and proved miracles? Every logic on earth answers, NO. Signs, wonders and mighty deeds … are not three classes of miracles, but three characteristics of all genuine miracles, the same having been given for “signs,” that is, confirmatory signs of the truth of what the apostles taught. In fact, miracles never had any other purpose. Signs of an apostle … Filson’s comment on this is precious: Writing to churches that would have challenged him if he had falsified facts, Paul unhesitatingly refers to such miracles; he knows that even his enemies cannot deny their occurrence. The study of miracles must begin by accepting the fact that many such remarkable events happened. Moreover this verse implies clearly that other true apostles were doing similar mighty works,[30]Were wrought … By this Paul disclaimed personal credit for his mighty miracles, regarding himself “only as the instrument of the power of God."[31][30] Frank V. Filson, op. cit., p. 411. [31] Frank G. Carver, op. cit., p. 631. Verse 13 For what is there wherein ye were made inferior to the rest of the churches, except it be that I myself was not a burden to you? forgive me this wrong.Forgive me this wrong … “The statement is ironical."[32]ENDNOTE: [32] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 942. Verse 14 Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.The third time … Although these words may properly be construed as a reference to planning a third visit, McGarvey said, “Evidently it was to be his third visit."[33] This leads to the conclusion that a second visit, in between the two canonical epistles, was made, the one usually referred to as “the painful visit.” While this appears to be true enough, a warning should be sounded against all of the nonsense that has been written about what occurred on that visit, if it really happened. There is not one word of authentic record nor a single hint in any tradition as to what took place. None may deny that a third visit automatically means there had been two others; but not even the approximate time of when it took place may be affirmed from the basis of the scanty references to it here, in 2 Corinthians 2:1; 2 Corinthians 13:1; and 2 Corinthians 12:21. See notes on those references. I will not be a burden to you … Paul will not alter his purpose of preaching in Corinth without their financial support. Not yours, but you … Paul wanted more than money from them; he wanted them. Children ought not to lay up for parents … This teaching should not be misunderstood. As Carver said: The apostle made use of this analogy only as an illustration of why he did not take advantage of his right as a minister in the gospel. He does not mean by this that grown children have no obligation to their elderly parents when they are in need.[34][33] J. W. McGarvey, op. cit., p. 237. [34] Frank G. Carver, op cit. p. 634. Verse 15 And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? But be it so, I do not myself burden you; but, being crafty, I caught you with guile.If I love you more abundantly, am I loved the less … Paul’s sacrifices in not receiving their money were actually founded in his abundant love for them; and surely that should not have caused them to love the apostle less. But be it so … Far from changing his mind about it, Paul here revealed that at that very moment the allegations against him were being circulated to the effect that he was taking them “by guile.” The slander was that, whereas Paul did not take money personally, he was getting the big collection being raised for the poor saints. This, of course, meant that if he took money, it would be playing into the hands of the false teachers. Verse 17 Did I take advantage of you by any of them whom I have sent unto you?Paul’s reply here indicates the nature of the “guile” in 2 Corinthians 12:16. As David Lipscomb interpreted this: His contemptible enemies not only stated that Paul did not dare accept support, but insinuated that there was something suspicious about the collection he was taking, and that perhaps he had a secret personal interest in it.[35]Also in this same vein, many commentators have remembered the words of John Calvin: “It is customary for the wicked impudently to impute to the servants of God whatever they themselves would do, if they had it in their power."[36][35] David Lipscomb, op. cit., p. 165. [36] Philip E. Hughes, op. cit., p. 465. Verse 18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? walked we not in the same steps?Tasker convincingly affirms that “I sent” as used here should not be translated in the past tense, but as “epistolary,” and translated in English as the present tense; because these men “had not arrived in Corinth when 2Corinthians was written, but they will have done so by the time the Corinthians receive the letter."[37]This is an important distinction, having the impact of proof that “2 Corinthians 12 was not written before 2 Corinthians 8."[38] This, of course, refutes any notion of these last chapters being part of a previously written “severe letter.” The argument is simple enough. Titus is standing by, here in 2 Corinthians 12, just as he was in 2 Corinthians 8, to bear this epistle to the Corinthians. Did Titus take advantage of you … is a reference to Titus’ having begun the business of the collection at the time of the delivery of the first epistle. It does not refer to an interim visit of Titus between the canonical epistles. The understanding of the epistolary tense in this verse is crucial in the interpretation of it. Filson also testified that “The visit meant here is perhaps the first one."[39] Paul’s question affirms in the accepted idiom of that day the absolute integrity, honesty and sincerity of Titus and the unnamed Christian brother. [37] R. V. G. Tasker, op. cit., p. 183. [38] Ibid. [39] Floyd V. Filson, op. cit., p. 414. Verse 19 Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, are for your edifying.The first sentence here carries the thought that the Corinthians ought not to consider Paul’s words as a mere defense of himself; on the contrary, he was speaking “in Christ,” that is, by the direct inspiration of the Holy Spirit; and every word he has written is for the purpose of their edification. Beloved … This word is the grave of every opinion to the effect that these chapters are a thundering condemnation of the whole Corinthian church. Despite Filson’s affirmation that “these chapters cannot be taken as directed only to a rebellious minority,"[40] it is absolutely impossible to take them any other way. The precious word “beloved” is here directed to the great faithful majority, by whose loyalty Paul displaced and expurgated the church of its false teachers. ENDNOTE: [40] Ibid., p. 412. Verse 20 For I fear, lest by any means, when I came, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife, jealousy, wraths, factions, backbitings whisperings, swellings, tumults.Carver, with many other eminent commentators, properly saw this verse as “No doubt applicable only to a minority of the church."[41] It should also be noted that the four pairs of disorders are exactly those which existed at the time of the writing of 1Corinthians, making this letter a logical sequel to that, and not to some supposed “severe letter” written later. The problem was that, despite the good news brought by Titus, “there was still a minority of Christians in the city who were still carnally minded and undisciplined in the school of Christ."[42] It was that faction still impressed with the false apostles against whom these warnings were directed. [41] Frank G. Carver, op. cit., p. 637. [42] R. V. G. Tasker, op. cit., p. 185. Verse 21 Lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and lasciviousness which they have committed.Paul was determined that nothing would prevent his cleaning up the mess in Corinth. Neither the displeasure of the sinners to be rebuked, nor his own pathetic grief over the fallen, nor any humiliation before God that would come of dealing with such wickedness would deter the effective steps contemplated. There was no way then, nor is there now, for the holy teachings of Christ to be accommodated to the lustful sins mentioned here. The magnificent Paul would meet the challenge frontally; there would be no compromise; and either the sinners would renounce their sins or the church of God would renounce them. Filson identified these last two verses (2 Corinthians 12:20-21) as “one of the strongest arguments”[43] for repudiating these last four chapters as part of this epistle. If these verses are the “strongest” arguments in favor of such a hypothesis, the hypothesis has practically no support at all; because, as we have seen, there is nothing here which is required to be interpreted in any such manner. Uncleanness, fornication, lasciviousness … These are not mere synonyms for one sin, but are a general description of all kinds of profligate living. “Uncleanness” means luxurious impurity and profligacy; “fornication” refers to promiscuous sex indulgence and prostitution; “lasciviousness” describes all kinds of misconduct and defiance of public decency. Lest again when I come my God should humble me … Clines insisted that “again” modifies “humble” instead of “when I come."[44] Likewise Hughes commented that “What Paul fears here is a second humiliation."[45] If that is so, why does the word “again” in the Greek text stand at the head of the sentence, prior to and adjacent to the verb (a participle) “coming,” and further removed by the pronoun “me” from that which it is alleged to modify?"[46] This is clearly another case of scholars bolstering their subjective opinions by tampering with the text. The King James Version and the English Revised Version (1885) both have properly placed “again” as a modifier of Paul’s coming, and not of any anticipated humiliation. Even the RSV refused to go along by changing it, leaving it as it is here. Of course, what is intended by the change is to make this a comment of Paul on that “painful visit.” We do not deny that there was another visit; but this verse may not be pressed into service to prove it. [43] Floyd V. Filson, op. cit., p. 416. [44] David J. A. Clines, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 440. [45] Philip E. Hughes, op. cit., footnote, p. 472. [46] The Interlinear Greek-English Testament, The Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 739.

Questions by E.M. Zerr On 2nd Corinthians 121. In spite of his services what is not expedient? 2. Instead to what subject matter will he come? 3. Whom does he say he knew? 4. Was this man a Christian? 5. Does Paul tell us his name ? 6. To what place was this man caught up ? 7. Was he dead or alive at the time? 8. Give other name of place the man was caught up. 9. State the kind of words heard. 10. What was unlawful ot impossible about them? 11. Can a human being hear words if out of the body? 12. Is “such an one” verse 5 the one who was caught up ? 13. Would Paul glory of this man? 14. Would he glory of himself? 15. But in what would he glory? 16. Did these exist in his body? 17. Might the one caught up have been in the body? 18. If so would he have been alive? 19. Of what fact did Paul glory? 20. Give his reason for restricting his glorying. 21. How did Paul learn about all this circumstance? 22. What constitute a revelation ? 23. Must one be personally with God to receive one ? 24. What might have been the tendency of this favor? 25. In what way was it prevented? 26. Through what messenger was it accomplished? 27. Would all degree of exaltation have been wrong? 28. Tell what Paul thrice prayed for. 29. What sufficiency was assured him? 30. In what is God’ s strength perfected? 31. Is man’ s weakness any advantage to God ? 32. How can it contribute to God’ s perfection? 33. Why would Paul glory in infirmities? 34. In what does he take pleasure? 35. For whose sake does he do all this ? 36. How can he be weak and strong at same time? 37. What had caused him to become foolish in glorying? 38. Instead, what should have been caused by them? 39. Which apostle was he behind? 40. In what sense was he “nothing” ? 41. What were wrought among them? 42. By what sort of demonstrations was it done ? 43. In what sense did Corinthians come behind? 44. State Paul’ s attitude toward that subject now. 45. How many times had he come to them before ? 46. What does he seek on his next visit ? 47. In what relation does he illustrate himself? 48. What circumstance justifies this illustration ? 49. Tell what he would gladly do for them. 50. Will this depend on their loving him properly ? 51. How had he taken the Corinthians? 52. By what means had he done this? 53. Was it done to get advantage of them? 54. Whom did he use to serve his purpose? 55. What cooperation does he refer to here? 56. Does he try to excuse himself? 57. State the basis for his speech to them. 58. For what end is he doing all things? 59. How does he fear he shall not find them ? 60. Specify what would constitute this finding. 61. How would such finding affect Paul? 62. What would it cause him to do? 63. Is this for their sin or for lack of penitence?

2 Corinthians 12:1

2 Corinthians 12:1. In the preceding chapter Paul’s boasting refers to the weaknesses and handicaps that were imposed upon him by his enemies, or as a result of his difficult labors for Christ. In this chapter he speaks of infirmities that were placed upon him directly by the Lord. Several verses are used to explain how those infirmities were brought about. Visions is from OPTASIA, and Thayer defines it at this place, “the act of exhibiting one’s self to view.” Revelations is from , and Thayer’s definition is, “properly [primarily] a laying bare, making naked.” He then explains it to mean, “tropically [figuratively], in New Testament and ecclesiastical language, a disclosure of truth, instruction, concerning divine things before unknown.” The verse means, therefore, that the Lord appeared to Paul, and while in his presence He revealed some truths to the apostle that had not been known by him before.

2 Corinthians 12:2

2 Corinthians 12:2. The aforesaid truths (or facts) were concerning a man in Christ whom Paul says he knew, and these facts occurred more than fourteen years before the present writing. Caught up is from HARPAZO, which Thayer defines, “to snatch or catch away,” and he explains it to denote, “divine power transferring a person marvelously and swiftly from one place to another.” It is the word used in Acts 8:39 where the Lord “caught away” Philip. The original words for third and heaven have no specific meaning here as far as the lexicon definition is concerned, hence the connection in which they are used must determine their sense in any given case. Since the first heaven is the region where the birds fly (Genesis 1:20), and the second is that where the stars are held (Genesis 22:17), it leaves the third heaven to mean where God’s throne is. That will account for some things that are said about the experience of this “man in Christ.” In the body and out of the body is equivalent to “alive” and “dead,” and Paul did not know which was the man’s condition when he had this experience.

2 Corinthians 12:3

2 Corinthians 12:3. This is the same as verse 2.

2 Corinthians 12:4

2 Corinthians 12:4. Paradise is the same as the third heaven, because the word is defined in the lexicon as “pleasure gardens,” regardless of what specific location may be in the mind of a writer. Unspeakable and not lawful are accommodative in their meaning. The things heard were in the third heaven, hence the words were not to be repeated by a man, although he was permitted to hear them.

2 Corinthians 12:5

2 Corinthians 12:5. Such an one and myself are different persons, since Paul says he will glory of one and will not of the other. Neither Paul nor any other inspired man has told us the name of the one who was caught up, and I am not disposed to guess at it. Had Paul considered it important for his readers to know it he certainly would have told them; he could have done so since he knew him. There is an important truth made evident by this incident that is often overlooked. Paul says this man heard words while being caught up, yet he did not know whether he was in the body or out, which shows that a human being will be conscious after the death of the body, which refutes the fundamental theory of materialists.

2 Corinthians 12:6

2 Corinthians 12:6. Fool does not mean a person without intelligence, but one who does not use it aright, or who goes to extremes in expressing his sentiments. Paul had so much ground for his glorying that he could not be justly accused of going to such extremes as the word fool signifies. However, to avoid any misunderstanding, he determined to forbear going as far as the truth would have justified him to go.

2 Corinthians 12:7

2 Corinthians 12:7. To be exalted above measure means to be filled with pride or a feeling of self-importance. The Lord wished to prevent Paul from being tempted into such a frame of mind. Note it was the revelations that might cause the evil effect. Nothing is said of the visions in connection with the temptation. It is not shown anywhere who had the visions and hence they do not figure in the consideration of this danger.

The revelations were what the Lord told Paul, and that alone is stated as being the possible cause of his being too much exalted. Although the English word thorn occurs several times in the New Testament, this is the only place where it comes from SKOLOPS, which Thayer defines, “a sharp stake.” Robinson defines it, “anything pointed,” and he explains it to mean in the New Testament, “something which excites severe and constant gain, probably some bodily infirmity.” The only other place where this subject is evidently referred to is Galatians 4:13-14. Paul tells the brethren there that they “despised [belittled] not” his temptation which was in the flesh. From what is said in the inspired writings, we know that this thorn was some kind of bodily infirmity that was painful and humiliating, but to be more specific would be speculation. Messenger (or agent) of Satan. Since all human afflictions have come upon man because of Satan’s evil work, and since this thorn was a bodily ailment of Paul, he calls it the messenger of Satan.

2 Corinthians 12:8

2 Corinthians 12:8. Paul had gloried in his infirmities, hence it was not the humiliating feature of this thorn that he wished to have removed. It was therefore the actual physical suffering about which he prayed three times to the Lord.

2 Corinthians 12:9

2 Corinthians 12:9. The Lord did not see fit to remove the thorn, but assured the apostle that he would not be overcome by it. Strength made perfect in weakness. There is an old saying that “man’s extremity is the Lord’s opportunity,” and that is agreeable with the passage here. Hence, with the assur ance of God’s help, Paul was glad to be resigned to the inconvenience of this thorn in the flesh.

2 Corinthians 12:10

2 Corinthians 12:10. Paul took pleasure in his infirmities because of the good results they had on his morale. The greater his trials might be the more he would realize the value of the Lord’s help. That is why he said when he was weak, then he was strong.

2 Corinthians 12:11

2 Corinthians 12:11. We often hear it said that “overindulgence will result in a spoiled child.” That is what Paul is admitting has occurred from his treatment of the Corinthian brethren. They seemed to have taken his kindness for granted, and as a result had failed to recognize the greatness of the apostle; at least they had not expressed their appreciation. That induced him to make up for it with his own glorying, which has been explained in several preceding verses. Their selfish attitude had even implied that he was an inferior apostle, and some of his personal enemies even called in question whether he could rightfully claim to be an apostle. (See 1 Corinthians 9:1-2.) Against such an attitude he asserts that he was not only an apostle, but was not inferior to the chiefest of them. Though I be nothing. Paul gives all credit to the Lord for what he was accomplishing, otherwise he could not have performed the evidences of his apostleship that they had seen.

2 Corinthians 12:12

2 Corinthians 12:12. These signs of an apostle are mentioned also in the passage referred to in 1 Corinthians 9:1-2 cited in the preceding verse. In all patience. In performing these signs, the apostle was brought into contact with conditions that required much patience on his part.

2 Corinthians 12:13

2 Corinthians 12:13. Inferior to other churches. It was the Lord’s plan that preachers should be supported by the people to whom they gave the Gospel (1 Corinthians 9:14), and to accept such support from a group was one important item in recognizing it as a church of the Lord. By preaching to the Corinthians free of charge, they had been deprived of that advantage and so might have complained of a spiritual “inferiority complex.” Because of such an unintentional wrong having been done them the apostle asks their forgiveness. However, since he asked permission to make an exception to the rule for support of the preachers of the Gospel (1 Corinthians 9:18), he proposed to maintain that course toward them of Corinth.

2 Corinthians 12:14

2 Corinthians 12:14. A third time would imply two previous ones, but Paul’s first visit to Corinth as recorded in Acts 18 th chapter is the only one that is shown in that book. We need only conclude that the apostle conducted himself on the second visit according to the requirements of the occasion. Not be burdensome denotes that he will continue to relieve them of financial obligation to him, just as he has done up to this time. He uses the common rule of provisions being made by parents for their children, to illustrate his feeling for the Corinthian brethren. Of course he is regarding the relationship from a spiritual standpoint. (See 1 Corinthians 4:14-15.)

2 Corinthians 12:15

2 Corinthians 12:15. Though . . . the less I be loved. Paul would not let the indifference of the Corinthians keep him from continuing his fatherly concern for them. Spend and be spent is somewhat figurative. He would go on devoting his time and talents upon them, and also permit them to make use of him for their own benefit.

2 Corinthians 12:16

2 Corinthians 12:16. Be it so. It was admitted that Paul did not personally burden them with the duty of supporting him, but some of them were accusing him of getting something from them in a round-about way. The rest of this verse should be understood as a quotation by Paul of what some of his accusers were saying. Moffatt renders this passage thus: “I was not a burden to you, no, but I was clever enough to dupe you with my tricks? Was I?”

2 Corinthians 12:17

2 Corinthians 12:17. In aswer to their implied accusation, Paul asks in general terms if he had taken anything from them through the men he had sent among them.

2 Corinthians 12:18

2 Corinthians 12:18. In 2 Corinthians 8:16-22 is an account of the visit of Titus and the “brother” to the church at Corinth. Paul asks if Titus got anything from them wrongfully at that time. Had he done so they would have used it as evidence, which would have been easily proved since Titus was not alone. This other brother who was with him was “praised” or recommended “throughout all the churches.” Walked we not, etc. Paul’s question is really a challenge for them to show any inconsistency in his conduct, in view of what they knew concerning this visit of Titus.

2 Corinthians 12:19

2 Corinthians 12:19. Paul did not make the preceding argument as an excuse (he needed no such defence), but was speaking the truth in the fear of God in Christ. He was speaking for the sake of these brethren whom he loved, and for their edification.

2 Corinthians 12:20

2 Corinthians 12:20. In the preceding verse Paul expresses his purpose to be the edifying of the brethren. That would mean their improvement in spiritual things, so that there would be less to chastise in connection with their conduct. Were such improvement not made, Paul would not be satisfied with them when he arrived and would hence be required to discipline them which would be unpleasant to all. For that reason the meeting would be a disappointment also to the Corinthians. The apostle then gives a list of evil conditions he fears might exist when he came which would need to be corrected.

Debates are not all alike; some are right and others are wrong. The word here means wrangling and quarreling and that is always wrong. Envying means to be indignant because of the good fortune of another. Wrath is defined by Thayer, “indignation which has arisen gradually and become more settled.” Thayer defines the original for strifes as, “a desire to put one’s self forward.” Backbiting means the attempt to defame another’s good name. Whisperings means secret slanderings for the purpose of injuring the reputation of another. Swelling is from a word that denotes one who is puffed up with pride.

Tumults denotes a state of disturbance that threatens to result in a riot.

2 Corinthians 12:21

2 Corinthians 12:21. God will humble me. Not that God would blame Paul for the conditions, for he had done his duty in rebuking them for all their wrongs. But the apostle would be humiliated were he to find the Corinthians guilty of these evils, and it would be chiefly because such practices are displeasing to God. To find them active in these evils when he arrived would be disheartening, but it would likewise be saddening to find those previously rebuked still unrepentant of their corruptions. If Paul should find such a state of affairs when he reached Corinth, he could but bewail the condition and feel the need of administering severe chastisement.