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2
Corinthians Chapter Twelve
2 Corinthians 12
Note: The following commentary covers chapters 12 and 13.
Nevertheless, though forced to speak of himself, the apostle would
glory only in his infirmities. But he is, as it were, outside his natural work.
His past life unfolds before his eyes. The Corinthians obliged him to think of
things which he had left behind. After having ended his account, and declared
that he would glory in his infirmities alone, there was one circumstance that
recurred to him. Nothing can be more natural, more simple, than all these
communications. Must he glory? It is but unprofitable. He would come to that of
which a man-as in the flesh-could not glory. It was the sovereign power of God,
in which the man had no part. It was a man in Christ of whom he spoke-such a
one had been caught up to the third heaven, to paradise; in the body, or out of
the body, he knew not. The body had no part in it. Of such a one he would
glory.
That which exalted him on the earth he would put aside.
That which took him up to heaven-that which gave him a portion there-that which
he was "in Christ"-was his glory, the joy of his heart, the portion
in which he readily would glory. Happy being! whose portion in Christ was such
that, in thinking of it, he is content to forget all that could exalt him as
man; as he says elsewhere as to his hope, "that I may win Christ."
The man, the body, had no share in a power, to taste of which he had to be
caught up into heaven; but of such a one he would glory. There, where God and
His glory are everything, separated from his body as to any consciousness of
being in it, he heard things which men in the body were not capable of entering
into, and which it was not fitting that a mortal man should declare, which the
mode of being of a man in the body could not admit. These things had made the
deepest impression on the apostle; they strengthened him for the ministry; but
he could not introduce them into the manner of understanding and communicating
which belongs to man's condition here below.
But many practical lessons are connected with this
marvellous favour shewn to the apostle. I say, marvellous; for in truth one
feels what a ministry must his have been, whose strength, and whose way of
seeing and judging, were drawn from such a position. What an extraordinary
mission was that of this apostle! But he had it in an earthen vessel. Nothing
amends the flesh. Once come back into the consciousness of his human existence
on earth, the apostle's flesh would have taken advantage of the favour he had
enjoyed to exalt him in his own eyes, to say, 'None have been in the third
heaven but thou, Paul.' To be near God in the glory, as out of the body, does
not puff up. All is Christ, and Christ is all: self is forgotten. To have been
there is another thing. The presence of God makes us feel our nothingness. The
flesh can avail itself of our having been in it, when we are no longer there.
Alas! what is man? But God is watchful; in His grace He provided for the danger
of His poor servant. To have taken him up to a fourth heaven-so to speak-would
only have increased the danger. There is no way of amending the flesh; the
presence of God silences it. It will boast of it as soon as it is no longer
there. To walk safely, it must be held in check, such as it is. We have to
reckon it dead; but it often requires to be bridled, that the heart be not
drawn away from God by its means, and that it may neither impede our walk nor
spoil our testimony. Paul received a thorn in the flesh, lest he should be
puffed up on account of the abundant revelations which he had received. We
know, by the epistle to the Galatians, that it was something which tended to
make him contemptible in his preaching: a very intelligible counterpoise to
these remarkable revelations.
God left this task to Satan, as He used him for the
humiliation of Job. Whatever graces may be bestowed on us, we must go through
the ordinary exercises of personal faith, in which the heart only walks safely
when the flesh is bridled, and so practically nullified, that we are not
conscious of it as active in us when we wish to be wholly given to God, and to
think of Him and with Him according to our measure.
Three times (like the Lord with reference to the cup He was to drink)
the apostle asks Him that the thorn may be taken away; but the divine life is
fashioned in the putting off of self, and-imperfect as we are-this putting off
as to practice that which, as to truth, if we look at our standing in Christ,
we have put off, is wrought by our being made conscious of the humiliating
unsuitableness of this flesh, which we like to gratify, to the presence of God
and the service to which we are called. Happy for us when it is by way of
prevention, and not by the humiliation of a fall, as was the case with Peter!
The difference is plain. There it was self-confidence mingled with self-will in
spite of the Lord's warnings. Here, though still the flesh, the occasion was
the revelations which had been made to Paul. If we learn the tendency of the
flesh in the presence of God, we come out of it humble, and we escape
humiliation. But in general (and we may say in some respects with all) we have
to experience the revelations that lift us up to God, whatever their measure
may be, and we have to experience what the vessel is in which it is contained,
by the pain it gives us through the sense of what it is-I do not say through
falls.
God, in His government, knows how to unite suffering for
Christ, and the discipline in the flesh, in the same circumstance; and this
explains Hebrews 12:1-11. The apostle preached: if he was despised in his
preaching it was truly for the Lord that he suffered; nevertheless the same
thing disciplined the flesh, and prevented the apostle priding himself on the
revelations he enjoyed, and the consequent power with which he unfolded the
truth. In the presence of God, in the third heaven, he truly felt that man was
nothing, and Christ everything. He must acquire the practical experience of the
same thing below. The flesh must be annulled, where it is not a nullity, by the
experimental sense of the evil which is in it, and must thus become consciously
a nullity in the personal experience of that which it is. For what was the
flesh of Paul-which only hindered him morally in his work, by drawing him away
from God-except a troublesome companion in his work? The suppression of the
flesh felt and judged was a most profitable exercise of the heart.
Observe here the blessed position of the apostle, as
caught up into the third heaven. He could glory in such a one, because self was
entirely lost in the things with which he was in relation He did not merely
glory in the things, neither does he say "in myself." Self was
completely lost sight of in the enjoyment of things that were unutterable by
the man when he returned into the consciousness of self. He would glory in such
a one; but in himself, looked at in flesh, he would not glory, save in his
infirmities. On the other hand, is it not humiliating to think that he who had
enjoyed such exaltation should have to go through the painful experience of
what the flesh is, wicked, despicable, and selfish?
Observe also the difference between Christ and any man
whatsoever. Christ could be on the mount in glory with Moses, and be owned as
His Son by the Father Himself; and He can be on the plain in the presence of
Satan and of the multitude; but, although the scenes are different, He is alike
perfect in each. We find admirable affections in the apostles, and especially
in Paul; we find works, as Jesus said, greater than His own; we find exercises
of heart, and astonishing heights by grace; in a word we see a marvellous power
developed by the Holy Ghost in this extraordinary servant of the Lord; but we
do not find the evenness that was in Christ. He was the Son of man who was in
heaven. Such as Paul arechords on which God strikes and on which He produces a
wondrous music; but Christ is all the music itself.
Finally, observe that the humiliation needed to reduce
the rebellious flesh to its nothingness is used by Christ to display His power in
it. Thus humbled, we learn our dependence. All that is of us, all that
constitutes self, is a hindrance; the infirmity is that in which it is put
down, laid low, in which weakness is realised. The power of Christ is perfected
in it. It is a general principle; humanly speaking, the cross was weakness.
Death is the opposite of the strength of man. Nevertheless it is in it that the
strength of Christ revealed itself. In it He accomplished His glorious work of
salvation.
It is not sin in the flesh that is the subject here when
infirmity is spoken of, but what is contrary to the strength of man. Christ
never leant on human strength for a moment; He lived by the Father, who had
sent Him. The power of the Holy Ghost alone was displayed in Him. Paul needed
to have the flesh reduced to weakness, in order that there might not be in it
the motion of sin which was natural to it. When the flesh was reduced to its
true nothingness as far as good is concerned, and in a manifest way, then
Christ could display His strength in it. That strength had its true character.
Remark it well: that is always its character-strength made perfect in
infirmity. The blessed apostle could glory in a man in Christ above, enjoying
all this beatitude, these marvellous things which shut out self, so much were
they above all we are. While enjoying them, he was not conscious of the
existence of his body. When he was again conscious of it, that which he had
heard could not be translated into those communications which had the body for
their instrument, and human ears as the means of intelligence. He gloried in
that man in Christ above. Here below he only gloried in Christ Himself, and in
that infirmity which gave occasion for the power of Christ to rest on him, and
which was the demonstration that this power was that of Christ, that Christ
made him the vessel of its manifestation. But this nevertheless was realised by
painful experiences. The first was the man in Christ, the second the power of
Christ resting on the man. For the first the man as to flesh is nothing; as to
the second it is judged and put down-turned to weakness, that we may learn, and
Christ's power may be manifested. There is an impulse, an ineffable source of
ministry on high. Strength comes in, on the humiliation of man as he is in this
world, when the man is reduced to nothingness-his true value in divine
things-and Christ unfolds in him that strength which could not associate itself
with the strength of man, nor depend on it in any way whatsoever. If the
instrument was weak, as they alleged, the power which had wrought must have
been-not its power, but that of Christ.
Thus, as at the beginning of the epistle we had the true
characteristics of the ministry in connection with the objects that gave it
that character, so we have here its practical strength, and the source of that
strength, in connection with the vessel in which the testimony was deposited,
the way in which this ministry was exercised by bringing a mortal man into
connection with the ineffable sources from which it flowed, and with the
living, present, active energy of Christ, so that the man should be capable of
it, and yet that he should not accomplish it in his own carnal strength-a thing
moreover impossible in itself. [1]
Thus the apostle gloried in his sufferings and his
infirmities. He had been obliged to speak as a fool; they who ought themselves
to have proclaimed the excellence of his ministry had forced him to do it. It
was among them that all the most striking proofs of an apostolic ministry had
been given. If in anything they had been behind other churches with regard to
proofs of his apostleship, it was in their not having contributed anything to
his maintenance. He was coming again. This proof would still be wanting. He
would spend himself for them, as a kind father; even although the more he
loved, the less he should be loved. Would they say that he had kept up
appearances by taking nothing himself, but that he knew how to indemnify
himself by using Titus in order to receive from them? It was no such thing.
They well knew that Titus had walked among them in the same spirit as the
apostle. Sad work, when one who is above these wretched motives and ways of
judging and estimating things, and full of these divine and glorious motives of
Christ, is obliged to come down to those which occupy the selfish hearts of the
people with whom he has to do-hearts that are on a level with the motives which
animate and govern the world that surrounds them! But love must bear all things
and must think for others, if one cannot think with them, not they with
oneself.
Is it then that the apostle took the Corinthians for
judges of his conduct? He spoke before God in Christ; and only feared lest,
when he came, he should find many of those who professed the name of Christ
like the world of iniquity that surrounded them; and that he should be humbled
amongst them, and have to bewail many who had already sinned and had not
repented of their misdeeds.
For the third time he was coming. Everything should be
proved by the testimony of two or three witnesses; and this time he would not
spare. The apostle says, "This is the third time I am coming"; yet he
adds, "as if I were present the second time, and being absent now."
This is, because he had been there once, was to have gone there on his way to
Macedonia, was coming a second time, but did not on account of the state the
Corinthians were in; but this third time he was coming, and he had told them
beforehand; and he said beforehand, as if he had gone the second time, although
now absent, that if he came again he would not spare.
He then puts an end to the question about his ministry by
presenting an idea which ought to confound them utterly. If Christ had not spoken
by him, Christ did not dwell in them. If Christ was in them, He must have
spoken by the apostle, for he had been the means of their conversion.
"Since," he says, "ye seek a proof that Christ speaketh in me,
examine yourselves, whether ye be in the faith. Do ye not know yourselves, that
Christ dwelleth in you, unless ye be reprobates?" and that they did not at
all think. This was quite upsetting them, and turning their foolish and stupid
opposition, their unbecoming contempt of the apostle, to their own confusion.
What folly to allow themselves to be led away by a thought which, no doubt,
exalted them in their own eyes; but which, by calling in question the
apostleship of Paul, necessarily overturned, at the same time, their own
Christianity!
From "which to you-ward is not weak" to the end
of verse 4 is a parenthesis, referring to the character of his ministry,
according to the principles brought forward in the previous chapter: weakness,
and that which tended to contempt, on the side of man; power on God's part:
even as Christ was crucified in weakness and was raised again by divine power.
If the apostle himself was weak, it was in Christ; and he lived in Him, by the
power of God, towards the Corinthians. Whatever might be the case with them, he
trusted they should know that he was not reprobate; and he only prayed to God
that they should do no evil, not in order that he should not be reprobate (that
is, worthless in his ministry, for here he is speaking of ministry), but that
they might do good even if he were reprobate. For he could do nothing against
the truth, but for the truth. He was not master of the Corinthians for his own
interest, but was content to be weak that they might be strong; for what he
desired was their perfection. But he wrote, being absent, as he had said, in
order that when present he might not be obliged to act with severity, according
to the authority which the Lord had given him for edification, and not for
destruction.
He had written what his heart, filled and guided by the
Holy Ghost, impelled him to say; he had poured it all out; and now, wearied, so
to speak, with the effort, he closes the epistle with a few brief
sentences:-"Rejoice, be perfect, be of good comfort, be of one mind, live
in peace." Happen what might, it was this which he desired for them; and
that the God of love and of peace should be with them. He rests in this wish,
exhorting them to salute one another with affection, as all the saints,
including himself, saluted them; praying that the grace of the Lord Jesus Christ,
and the love of God, and the communion of the Holy Ghost, might be with them
all.
[1] This
chapter is altogether a striking one. We have Christians in the highest and
lowest conditions; in the third heaven, and in actual low sin. In the first, a
man in Christ (true in position, if not in vision, of us all), the apostle
glories, and we are right to glory-that is a man in Christ. As to what he is in
himself he has to be brought to utter nothingness. But neither the glorying in
the man in Christ, nor his being made nothing of in flesh, is power: the latter
is the path to it; but then, being nothing, Christ's power is with him, rests
on him, and here he has power in service, the man in Christ his own
place-Christ in, or His power on, the man, his strength to serve. So that we
have the highest apprehension of the Spirit, the lowest failure in flesh, and
the way of power in making nothing of the latter, Christ's power being thereon
with us, practical power while in the body. But there will be the sense of
weakness, the want of proportion between what we are as to the earthen vessel,
and what is ministered and enjoyed. It is not merely what is evil but the
earthen vessel in which the treasure is.
── John Darby《Synopsis of 2 Corinthians》
2 Corinthians 12
Chapter Contents
The apostle's revelations. (1-6) Which were improved to
his spiritual advantage. (7-10) The signs of an apostle were in him, His
purpose of making them a visit; but he expresses his fear lest he should have
to be severe with some. (11-21)
Commentary on 2 Corinthians 12:1-6
(Read 2 Corinthians 12:1-6)
There can be no doubt the apostle speaks of himself.
Whether heavenly things were brought down to him, while his body was in a
trance, as in the case of ancient prophets; or whether his soul was dislodged
from the body for a time, and taken up into heaven, or whether he was taken up,
body and soul together, he knew not. We are not capable, nor is it fit we
should yet know, the particulars of that glorious place and state. He did not
attempt to publish to the world what he had heard there, but he set forth the
doctrine of Christ. On that foundation the church is built, and on that we must
build our faith and hope. And while this teaches us to enlarge our expectations
of the glory that shall be revealed, it should render us contented with the
usual methods of learning the truth and will of God.
Commentary on 2 Corinthians 12:7-10
(Read 2 Corinthians 12:7-10)
The apostle gives an account of the method God took to
keep him humble, and to prevent his being lifted up above measure, on account
of the visions and revelations he had. We are not told what this thorn in the
flesh was, whether some great trouble, or some great temptation. But God often
brings this good out of evil, that the reproaches of our enemies help to hide
pride from us. If God loves us, he will keep us from being exalted above
measure; and spiritual burdens are ordered to cure spiritual pride. This thorn
in the flesh is said to be a messenger of Satan which he sent for evil; but God
designed it, and overruled it for good. Prayer is a salve for every sore, a
remedy for every malady; and when we are afflicted with thorns in the flesh, we
should give ourselves to prayer. If an answer be not given to the first prayer,
nor to the second, we are to continue praying. Troubles are sent to teach us to
pray; and are continued, to teach us to continue instant in prayer. Though God
accepts the prayer of faith, yet he does not always give what is asked for: as
he sometimes grants in wrath, so he sometimes denies in love. When God does not
take away our troubles and temptations, yet, if he gives grace enough for us,
we have no reason to complain. Grace signifies the good-will of God towards us,
and that is enough to enlighten and enliven us, sufficient to strengthen and
comfort in all afflictions and distresses. His strength is made perfect in our
weakness. Thus his grace is manifested and magnified. When we are weak in
ourselves, then we are strong in the grace of our Lord Jesus Christ; when we
feel that we are weak in ourselves, then we go to Christ, receive strength from
him, and enjoy most the supplies of Divine strength and grace.
Commentary on 2 Corinthians 12:11-21
(Read 2 Corinthians 12:11-21)
We owe it to good men, to stand up in the defence of
their reputation; and we are under special obligations to those from whom we
have received benefit, especially spiritual benefit, to own them as instruments
in God's hand of good to us. Here is an account of the apostle's behaviour and
kind intentions; in which see the character of a faithful minister of the
gospel. This was his great aim and design, to do good. Here are noticed several
sins commonly found among professors of religion. Falls and misdeeds are
humbling to a minister; and God sometimes takes this way to humble those who
might be tempted to be lifted up. These vast verses show to what excesses the
false teachers had drawn aside their deluded followers. How grievous it is that
such evils should be found among professors of the gospel! Yet thus it is, and
has been too often, and it was so even in the days of the apostles.
── Matthew Henry《Concise Commentary on 2 Corinthians》
2 Corinthians 12
Verse 1
[1] It
is not expedient for me doubtless to glory. I will come to visions and
revelations of the Lord.
It is not expedient —
Unless on so pressing occasion. Visions are seen; revelations, heard.
Verse 2
[2] I knew a man in Christ above fourteen years ago, (whether in the body, I
cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an
one caught up to the third heaven.
I knew a man in Christ — That is, a Christian. It is plain from 2 Corinthians 12:6,7, that he means himself,
though in modesty he speaks as of a third person.
Whether in the body or out of the body I know
not — It is equally possible with God to present
distant things to the imagination in the body, as if the soul were absent from
it, and present with them; or to transport both soul and body for what time he
pleases to heaven; or to transport the soul only thither for a season, and in
the mean time to preserve the body fit for its re-entrance. But since the
apostle himself did not know whether his soul was in the body, or whether one
or both were actually in heaven, it would be vain curiosity for us to attempt
determining it.
The third heaven —
Where God is; far above the aerial and the starry heaven. Some suppose it was
here the apostle was let into the mystery of the future state of the church;
and received his orders to turn from the Jews and go to the gentiles.
Verse 3
[3] And
I knew such a man, (whether in the body, or out of the body, I cannot tell: God
knoweth;)
Yea, I knew such a man — That at another time.
Verse 4
[4] How
that he was caught up into paradise, and heard unspeakable words, which it is
not lawful for a man to utter.
He was caught up into paradise — The seat of happy spirits in their separate state, between death and the
resurrection.
Things which it is not possible for man to
utter — Human language being incapable of
expressing them. Here he anticipated the joyous rest of the righteous that die
in the Lord. But this rapture did not precede, but follow after, his being
caught up to the third heaven: a strong intimation that he must first discharge
his mission, and then enter into glory. And beyond all doubt, such a foretaste
of it served to strengthen him in all his after trials, when he could call to
mind the very joy that was prepared for him.
Verse 5
[5] Of such an one will I glory: yet of myself I will not glory, but in mine
infirmities.
Of such an one I will — I might, glory; but I will not glory of myself - As considered in
myself.
Verse 6
[6] For
though I would desire to glory, I shall not be a fool; for I will say the
truth: but now I forbear, lest any man should think of me above that which he
seeth me to be, or that he heareth of me.
For if I should resolve to glory — Referring to, I might glory of such a glorious revelation.
I should not be a fool — That is, it could not justly be accounted folly to relate the naked
truth.
But I forbear — I
speak sparingly of these things, for fear any one should think too highly of me
- O where is this fear now to be found? Who is afraid of this?
Verse 7
[7] And
lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, the messenger of Satan
to buffet me, lest I should be exalted above measure.
There was given me — By
the wise and gracious providence of God.
A thorn in the flesh — A visitation more painful than any thorn sticking in the flesh. A
messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly;
and the word in the original expresses the present, as well as the past, time.
All kinds of affliction had befallen the apostle. Yet none of those did he
deprecate. But here he speaks of one, as above all the rest, one that macerated
him with weakness, and by the pain and ignominy of it prevented his being
lifted up mere, or, at least, not less, than the most vehement head ache could
have done; which many of the ancients say he laboured under. St. Paul seems to
have had a fresh fear of these buffetings every moment, when he so frequently
represses himself in his boasting, though it was extorted from him by the
utmost necessity.
Verse 8
[8] For
this thing I besought the Lord thrice, that it might depart from me.
Concerning this — He
had now forgot his being lifted up.
I besought the Lord thrice — As our Lord besought his Father.
Verse 9
[9] And
he said unto me, My grace is sufficient for thee: for my strength is made
perfect in weakness. Most gladly therefore will I rather glory in my
infirmities, that the power of Christ may rest upon me.
But he said to me — ln
answer to my third request.
My grace is sufficient for thee — How tender a repulse! We see there may be grace where there is the
quickest sense of pain. My strength is more illustriously displayed by the
weakness of the instrument. Therefore I will glory in my weaknesses rather than
my revelations, that the strength of Christ may rest upon me - The Greek word
properly means, may cover me all over like a tent. We ought most willingly to
accept whatever tends to this end, however contrary to flesh and blood.
Verse 10
[10]
Therefore I take pleasure in infirmities, in reproaches, in necessities, in
persecutions, in distresses for Christ's sake: for when I am weak, then am I
strong.
Weaknesses —
Whether proceeding from Satan or men.
For when I am weak —
Deeply conscious of my weakness, then does the strength of Christ rest upon me.
Verse 11
[11] I am
become a fool in glorying; ye have compelled me: for I ought to have been
commended of you: for in nothing am I behind the very chiefest apostles, though
I be nothing.
Though I am nothing — Of
myself.
Verse 14
[14]
Behold, the third time I am ready to come to you; and I will not be burdensome
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 —
Having been disappointed twice.
I seek not yours —
Your goods.
But you —
Your souls.
Verse 15
[15] And
I will very gladly spend and be spent for you; though the more abundantly I
love you, the less I be loved.
I will gladly spend —
All I have.
And be spent —
Myself.
Verse 16
[16] But
be it so, I did not burden you: nevertheless, being crafty, I caught you with
guile.
But some may object, though I did not burden
you, though I did not take anything of you myself, yet being crafty I caught
you with guile - I did secretly by my messengers what I would not do openly, or
in person.
Verse 17
[17] Did
I make a gain of you by any of them whom I sent unto you?
I answer this lying accusation by appealing
to plain fact.
Did I make a gain of you by Titus — Or any other of my messengers? You know the contrary. It should be
carefully observed, that St. Paul does not allow, but absolutely denies, that
he had caught them with guile; so that the common plea for guile, which has
been often drawn from this text, is utterly without foundation.
Verse 18
[18] I
desired Titus, and with him I sent a brother. Did Titus make a gain of you?
walked we not in the same spirit? walked we not in the same steps?
I desired Titus — To
go to you.
Verse 19
[19]
Again, think ye that we excuse ourselves unto you? we speak before God in
Christ: but we do all things, dearly beloved, for your edifying.
Think ye that we again excuse ourselves — That I speak this for my own sake? No. I speak all this for your sakes.
Verse 21
[21] And
lest, when I come again, my God will humble me among you, and that I shall
bewail many which have sinned already, and have not repented of the uncleanness
and fornication and lasciviousness which they have committed.
Who had sinned before — My last coming to Corinth.
Uncleanness — Of
married persons.
Lasciviousness —
Against nature.
── John Wesley《Explanatory Notes on 2 Corinthians》
Chapter 12. Experience in Paradise
Act in the Same
Spirit
Follow the Same Course
I. A Man In
Christ
II. A Thorn in
My Flesh
III. Three
"Fear" for the Church
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Twelve General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand why the Lord allowed Paul to suffer so much persecution 2) To see why Paul took pleasure in his infirmities suffered for Christ's sake SUMMARY
We find Paul compelled to continue his "foolish boasting". Coming tothe issue of visions and revelations of the Lord, he describes "a manin Christ" (most commentators believe Paul has reference to himself) who fourteen years before had been caught up into Paradise and heard inexpressible words unlawful to utter. Paul would boast of "such aone", but in direct reference to himself he would only boast in his "infirmities", lest people think too highly of him (1-6). Lest he be exalted above measure because of the abundance ofrevelations he had received, a "thorn in the flesh" (also described asa "messenger of Satan") was given to buffet him (that is, to keep himhumble). When he asked the Lord on three separate occasions to removeit, the Lord's reply was that His grace was sufficient and His strengthwas made complete in times of weakness. This prompted Paul to take pleasure in his "infirmities" endured for Christ's sake (which I believe to have been the "thorn in the flesh"). For when he was weak,the power of Christ in him made him strong (7-10). Paul's "foolish boasting" concludes with a mild rebuke for their compelling him to do it, for it is they who should have commended him.Indeed, while with them he demonstrated the "signs of an apostle" (signs, wonders, mighty deeds) that clearly showed he was not in anywaybehind "the most eminent apostles". The only charge that could be brought against him? He had not accepted support from them like he hadfrom other churches (11-13). The remaining part of this chapter is filled with an expression of loveand concern for them. He explains again why he will not accept supportfrom them: like parents for their children, Paul will gladly spend andbe spent for their souls. Neither he nor those he sent to them hadtaken advantage of them in any way, and have sought to do all thingsfor their edification (14-19). Finally, he expresses his fear thatwhen he comes the conditions will not be what he and they wish. He isfearful that there will be all sorts of strife, and that many of those who have sinned will not have repented (20-21). OUTLINE
I. PAUL'S "FOOLISH BOASTING" CONTINUES (1-13)
A. THE VISION OF PARADISE (1-6) 1. Though such boasting is not profitable, Paul finds it necessary to discuss visions and revelations of the Lord (1) 2. He writes of one (possibly himself) who: a. Was caught up to the third heaven, that is, Paradise (2-4a ) b. Heard inexpressible words, unlawful for a man to utter (4b) 3. Of such a one Paul would boast, but not of himself, except in his infirmities (5) 4. His concern is that people might think too highly of him (6) B. THE THORN IN THE FLESH (7-10) 1. That he not be exalted above measure by the abundance of his revelations, he was given a thorn in the flesh (7) a. Called a messenger of Satan b. Designed to buffet him 2. He pleaded with the Lord that this "thorn" might depart from him (8-9a ) a. He did so three times (8) b. The Lord's reply (9a ) 1) "My grace is sufficient for you" 2) "My strength is made perfect in weakness" 3. This led Paul to boast in his infirmities, for in his weakness the power of Christ has opportunity to make him strong (9b-10) C. THE SIGNS OF AN APOSTLE (11-13) 1. He was compelled to engage in foolish boasting by those who ought to have commended him (11a ) a. For in nothing was he behind "the most eminent apostles" (11b) b. For among them he accomplished the signs of an apostle: signs, wonders, and mighty deeds (12) 2. His only mistake? He had not been a financial burden to them! (13) II. PAUL'S LOVE AND CONCERN (14-21)
A. HIS LOVE FOR THEM (14-19) 1. Ready to come for the third time, he will not be burdensome to them (14-16) a. He does not seek what is theirs, but them (14a ) b. Like parents providing for their children, he will gladly spend and be spent for their souls (14b-15a ) c. Even though it seems to jeopardize their love for him (15b) 2. Some have taken this to be craftiness and guile on his part (16-19a ) a. But he asks them whether he has taken advantage of them by any of those he had sent to them (17-18) b. He needs no excuse, for he does all things for their edification (19) B. HIS CONCERN FOR THEM (20-21) 1. His fear is that when he comes, they will not find one another the way they wish (20a ) 2. His fear is that there will all sorts of strife (20b) 3. His fear is that he will find many of them unrepentant of their sins (21) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Paul's "foolish boasting" continues (1-13) - Paul's love and concern (14-21) 2) As Paul continues his "foolish boasting", what does he now come to?(1)
- Visions and revelations of the Lord 3) Where was the "man in Christ" taken? What did he hear? (2-4)
- To the third heaven (Paradise ); inexpressible words, unlawful for a man to utter 4) Of himself, in what would Paul boast? About what was he concerned?(5-6)
- In his infirmities; lest anyone think of him too highly 5) Why was Paul given "a thorn in the flesh"? (7)
- Lest he be exalted above measure by the abundance of revelations he received 6) How many times did Paul plead with the Lord to remove the "thorn"?What did the Lord respond? (8-9)
- Three times - "My grace is sufficient for you, for My strength is made perfect in weakness." 7) In what, then, did Paul choose to boast? Why? (9-10)
- His infirmities for Christ's sake - That Christ's power might rest upon him and make him strong 8) What were the "signs of an apostle" that Paul had done among theCorinthians? (12)
- Signs, wonders, and mighty deeds 9) What had Paul done that some charged made the Corinthians inferiorto other churches? (13)
- He had not been a burden to them (i.e., had not accept monetary support) 10) Why would Paul continue not to be a burden to them? (15)
- He would very glad spend and be spent for their souls, like a parent does for a child 11) What was the motive behind all that Paul did for the Corinthians?(19)
- Their edification