CHAPTER 12
2Co
12:1–21. Revelations in Which He Might
Glory: But He Rather Glories in
Infirmities, as Calling Forth Christ’s Power: Signs of His Apostleship: His
Disinterestedness: Not That He Is
Excusing Himself to Them; but He Does All for Their Good, lest He Should Find
Them Not Such as He Desired, and So Should Have to Be Severe at His Coming.
1. He proceeds to illustrate the “glorying in infirmities”
(2Co 11:30). He gave one instance which might expose him to ridicule (2Co
11:33); he now gives another, but this one connected with a glorious revelation
of which it was the sequel: but he dwells not on the glory done to himself, but
on the infirmity which followed it, as displaying Christ’s power. The
oldest manuscripts read, “I must needs
boast (or glory) though it be not expedient; for I will come.” The “for”
gives a proof that it is “not expedient to boast”: I will take the case of
revelations, in which if anywhere boasting might be thought harmless. “Visions”
refers to things seen: “revelations,” to things heard (compare 1Sa 9:15)
or revealed in any way. In “visions” their signification was not always
vouchsafed; in “revelations” there was always an unveiling of truths before
hidden (Da 2:19, 31). All parts of Scripture alike are matter of inspiration;
but not all of revelation. There are degrees of revelation; but not of
inspiration.
of—that is, from the Lord; Christ, 2Co 12:2.
2. Translate, “I know,” not “I knew.”
a
man—meaning himself. But he
purposely thus distinguishes between the rapt and glorified person of
2Co 12:2, 4, and himself the infirmity-laden victim of the “thorn in the
flesh” (2Co 12:7). Such glory belonged not to him, but the weakness
did. Nay, he did not even know whether he was in or out of the body when the
glory was put upon him, so far was the glory from being his [Alford]. His spiritual self was his
highest and truest self: the flesh with its infirmity merely his temporary self
(Ro 7:25). Here, however, the latter is the prominent thought.
in
Christ—a Christian (Ro 16:7).
above—rather, simply “fourteen years ago.” This Epistle was
written a.d. 55–57. Fourteen years
before will bring the vision to a.d.
41–43, the time of his second visit to Jerusalem (Ac 22:17). He had long been
intimate with the Corinthians, yet had never mentioned this revelation before:
it was not a matter lightly to be spoken of.
I
cannot tell—rather as Greek, “I know
not.” If in the body, he must have been caught up bodily; if out of
the body, as seems to be Paul’s opinion, his spirit must have been
caught up out of the body. At all events he recognizes the possibility of
conscious receptivity in disembodied spirits.
caught
up—(Ac 8:39).
to
the third heaven—even to, &c. These raptures
(note the plural, “visions,” “revelations,” 2Co 12:1) had two degrees:
first he was caught up “to the third heaven,” and from thence to
“Paradise” (2Co 12:4) [Clement of
Alexandria, Miscellanies, 5.427], which seems to denote an inner
recess of the third heaven [Bengel]
(Lu 23:43; Rev 2:7). Paul was permitted not only to “hear” the things of
Paradise, but to see also in some degree the things of the third heaven
(compare “visions,” 2Co 12:1). The occurrence TWICE of “whether in the body … I
know not, God knoweth,” and of “lest I should be exalted above measure,” marks
two stages in the revelation. “Ignorance of the mode does not set aside
the certain knowledge of the fact. The apostles were ignorant of many
things” [Bengel]. The first heaven
is that of the clouds, the air; the second, that of the stars, the sky;
the third is spiritual (Eph 4:10).
3. Translate, “I know.”
out
of—Most of the oldest manuscripts read
“apart from.”
4.
unspeakable—not in themselves, otherwise Paul
could not have heard them; but as the explanation states, “which it is not
lawful … to utter” [Alford]. They
were designed for Paul’s own consolation, and not for communication to others.
Some heavenly words are communicable (Ex 34:6; Is 6:3). These were not so. Paul
had not the power adequately to utter; nor if he had, would he have been
permitted; nor would earthly men comprehend them (Jn 3:12; 1Co 2:9). A man may
hear and know more than he can speak.
5.
of myself—concerning myself. Self is put in
the background, except in respect to his infirmities. His glorying in his other
self, to which the revelations were vouchsafed, was not in order to give glory
to his fleshly self, but to bring out in contrast the “infirmities” of the
latter, that Christ might have all the glory.
6.
For—Not but that I might glory as to
“myself” (2Co 12:5); “for if I
should desire to glory, I shall not be a fool”; for I have things to glory, or
boast of which are good matter for glorying of (not mere external fleshly
advantages which when he gloried in [2Co 11:1–33] he termed such glorying
“folly,” 2Co 11:1, 16, 17).
think
of me—Greek, “form his estimate
respecting me.”
heareth
of me—Greek, “heareth aught from
me.” Whatever haply he heareth from me in person. If on account of healing a
cripple (Ac 14:12, 13), and shaking off a viper (Ac 28:5), the people thought
him a god, what would they have not done, if he had disclosed those revelations?
[Estius]. I wish each of you to
estimate me by “what he sees” my present acts and “hears” my teaching to
be; not by my boasting of past revelations. They who allow themselves to
be thought of more highly than is lawful, defraud themselves of the honor which
is at God’s disposal [Bengel] (Jn
5:44; 12:43).
7.
exalted above measure—Greek, “overmuch uplifted.”
How dangerous must self-exaltation be, when even the apostle required so much
restraint! [Bengel].
abundance—Greek, “the excess”; exceeding greatness.
given
… me—namely, by God (Job 5:6; Php 1:29).
thorn
in the flesh—(Nu 33:55; Ez 28:24). Alford thinks it to be the same bodily
affliction as in Ga 4:13, 14. It certainly was something personal, affecting
him individually, and not as an apostle: causing at once acute pain (as
“thorn” implies) and shame (“buffet”: as slaves are buffeted, 1Pe
2:20).
messenger
of Satan—who is permitted by God to afflict
His saints, as Job (Job 2:7; Lu 13:16).
to
buffet me—In Greek, present: to buffet
me even now continuously. After experiencing the state of the blissful angels,
he is now exposed to the influence of an evil angel. The chastisement from hell
follows soon upon the revelation from heaven. As his sight and hearing
had been ravished with heavenly “revelations,” so his touch is pained
with the “thorn in the flesh.”
8.
For—“concerning this thing.”
thrice—To his first and second prayer no answer came. To his third
the answer came, which satisfied his faith and led him to bow his will to God’s
will. So Paul’s master, Jesus, thrice prayed on the Mount of Olives, in
resignation to the Father’s will. The thorn seems (from 2Co 12:9, and Greek,
2Co 12:7, “that he may buffet me”) to have continued with Paul when he
wrote, lest still he should be “overmuch lifted up.”
the
Lord—Christ. Escape from the cross is
not to be sought even indirectly from Satan (Lu 4:7). “Satan is not to be asked
to spare us” [Bengel].
9.
said—literally, “He hath said,” implying
that His answer is enough [Alford].
is
sufficient—The trial must endure, but the
grace shall also endure and never fail thee [Alford],
(De 33:25). The Lord puts the words into Paul’s mouth, that following them up
he might say, “O Lord, Thy grace is sufficient for me” [Bengel].
my
strength—Greek, “power.”
is
made perfect—has its most perfect manifestation.
in
weakness—Do not ask for sensible strength, for My power is perfected in man’s
“strengthlessness” (so the Greek). The “for” implies, thy
“strengthlessness” (the same Greek as is translated “weakness”; and in
2Co 12:10, “infirmities”) is the very element in which My “power” (which moves
coincident with “My grace”) exhibits itself more perfectly. So that Paul
instead of desiring the infirmity to “depart,” “rather” henceforth “glories
in infirmities, that the power of Christ may rest (Greek, ‘tabernacle
upon,’ cover my infirmity all over as with a tabernacle; compare Greek,
Jn 1:12) upon” him. This effect of Christ’s assurance on him appears, 2Co 4:7;
1Co 2:3, 4; compare 1Pe 4:14. The “My” is omitted in some of the oldest
manuscripts; the sense is the same, “power” (referring to God’s power) standing
absolutely, in contrast to “weakness” (put absolutely, for man’s weakness).
Paul often repeats the word “weakness” or “infirmity” (the eleventh, twelfth,
and thirteenth chapters) as being Christ’s own word. The Lord has more need of
our weakness than of our strength: our strength is often His rival; our
weakness, His servant, drawing on His resources, and showing forth His glory.
Man’s extremity is God’s opportunity; man’s security is Satan’s opportunity.
God’s way is not to take His children out of trial, but to give them strength
to bear up against it (Ps 88:7; Jn 17:15).
10.
take pleasure in—too strongly. Rather as the Greek,
“I am well contented in.”
infirmities—the genus. Two pairs of species follow,
partly coming from “Satan’s messenger,” partly from men.
reproaches—“insults.”
when—in all the cases just specified.
then—then especially.
strong—“powerful” in “the power of Christ” (2Co
12:9; 2Co 13:4; Heb 11:34).
11.
in glorying—omitted in the oldest manuscripts.
“I am become a fool.” He sounds a retreat [Bengel].
ye—emphatic. “It is YE who have compelled me; for I ought to
have been commended by you,” instead of having to commend myself.
am
I behind—rather as Greek, “was I
behind” when I was with you?
the
very chiefest—rather, as in 2Co 11:5, “those
overmuch apostles.”
though
I be nothing—in myself (1Co 15:9, 10).
12.
Truly, &c.—There is understood some
such clause as this, “And yet I have not been commended by you.”
in
all patience, in signs,
&c.—The oldest manuscripts omit “in.” “Patience” is not one of the “signs,”
but the element IN which they were wrought: endurance of opposition which did
not cause me to leave off working [Alford].
Translate, “In … patience, by signs,” &c. His mode of
expression is modest, putting himself, the worker, in the background, “were
wrought,” not “I wrought.” As the signs have not been transmitted
to us, neither has the apostleship. The apostles have no literal successors
(compare Ac 1:21, 22).
mighty
deeds—palpable works of divine
omnipotence. The silence of the apostles in fourteen Epistles, as to miracles,
arises from the design of those Epistles being hortatory, not controversial.
The passing allusions to miracles in seven Epistles prove that the writers were
not enthusiasts to whom miracles seem the most important thing. Doctrines
were with them the important matter, save when convincing adversaries. In the
seven Epistles the mention of miracles is not obtrusive, but marked by a
calm air of assurance, as of facts acknowledged on all hands, and
therefore unnecessary to dwell on. This is a much stronger proof of their
reality than if they were formally and obtrusively asserted. Signs and wonders
is the regular formula of the Old Testament, which New Testament readers would
necessarily understand of supernatural works. Again, in the Gospels the
miracles are so inseparably and congruously tied up with the history, that you
cannot deny the former without denying the latter also. And then you have a
greater difficulty than ever, namely, to account for the rise of
Christianity; so that the infidel has something infinitely more difficult
to believe than that which he rejects, and which the Christian more rationally
accepts.
13.
wherein you were inferior—that is,
were treated with less consideration by me than were other churches.
I
myself—I made a gain of you neither
myself, nor by those others whom I sent, Titus and others
(2Co 12:17, 18).
wrong—His declining support from the Corinthians might be
regarded as the denial to them of a privilege, and a mark of their spiritual
inferiority, and of his looking on them with less confidence and love (compare
2Co 11:9, 11).
14.
the third time—See Introduction to the
first Epistle. His second visit was probably a short one (1Co 16:7), and
attended with humiliation through the scandalous conduct of some of his
converts (compare 2Co 12:21; 2Co 2:1). It was probably paid during his three
years’ sojourn at Ephesus, from which he could pass so readily by sea to
Corinth (compare 2Co 1:15, 16). The context here implies nothing of a third
preparation to come; but, “I am coming, and the third time, and will not
burden you this time any more than I did at my two previous visits” [Alford].
not
yours, but you—(Php 4:17).
children
… parents—Paul was their spiritual father
(1Co 4:14, 15). He does not, therefore, seek earthly treasure from them,
but lays up the best treasure (namely, spiritual) “for their
souls” (2Co 12:15).
15.
I will … spend—all I have.
be
spent—all that I am. This is more than
even natural parents do. They “lay up treasures for their children.” But
I spend not merely my treasures, but myself.
for
you—Greek, “for your souls”; not
for your mere bodies.
the
less I be loved—Love rather descends than ascends [Bengel]. Love him as a true friend who
seeks your good more than your good will.
16.
I did not burden you—The “I” in the Greek is
emphatic. A possible insinuation of the Corinthians is hereby anticipated and
refuted: “But, you may say, granted that I did not burden you myself;
nevertheless, being crafty, I caught you (in my net) with guile”; namely, made
a gain of you by means of others (1Th 2:3).
17. Paul’s reply: You know well I did not. My associates were
as distinterested as myself. An important rule to all who would influence
others for good.
18.
I desired Titus—namely, to go unto you. Not the
mission mentioned 2Co 8:6, 17, 22; but a mission previous to this Epistle,
probably that from which he had just returned announcing to Paul their
penitence (2Co 7:6–16).
a
brother—rather “our (literally, ‘the’) brother”; one well known to the
Corinthians, and perhaps a Corinthian; probably one of the two mentioned in 2Co
8:18, 22.
same
spirit—inwardly.
steps—outwardly.
19.
Again—The oldest manuscripts read, “This
long time ye think that we are excusing ourselves unto you? (Nay). It is before
God (as opposed to ‘unto you’) that we speak in Christ” (2Co 2:17). English
Version Greek text was a correction from 2Co 3:1; 5:12.
20.
For—Assigning cause why they needed to
be thus spoken to “for their edification”; namely, his fear that at his coming
he should find them “not such as he would,” and so he should be found by them
“such as they would not” like, namely, severe in punishing misconduct.
debates—Greek, “strifes,” “contentions.”
envyings—The oldest manuscripts read “envying,” singular.
strifes—“factions,” “intrigues,” “factious schemes” [Wahl]. Ambitious self-seeking;
from a Greek root, “to work for hire.”
backbitings,
whisperings—open “slanderings,” and
“whispering backbitings” (Ga 5:20).
swellings—arrogant elation; puffing up of yourselves. Jud 1:16,
“great swelling words” (2Pe 2:18).
21.
my God—his God, however trying the
humiliation that was in store for him.
will
humble me—The indicative implies that the
supposition will actually be so. The faithful pastor is “humbled” at,
and “bewails” the falls of his people, as though they were his own.
sinned
already—before my last coming [Bengel], that is, before the second
visit which he paid, and in which he had much at Corinth to rebuke.
have
not repented—shall not have repented [Alford].
uncleanness—for example, of married persons (1Th 4:7).
fornication—among the unmarried.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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