2 Corinthians 12 commentary

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.

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.

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.

1. It is not expedient for me to glory Now, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately reproves the impudence of his rivals and declares that it is with reluctance, that he engages in this sort of contest with them. For what a shame it was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so as to be too quick-sighted in discerning his gifts, “Ses dons et graces;” — “His gifts and graces.” while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by God are, indeed, to be acknowledged, that we may be aroused, — first, to gratitude for them, and secondly, to the right improvement of them; but to take occasion from them to boast — that is what cannot be done without great danger.

For I will come “I will come Marg ‘For I will’ Our Translators have omitted (γὰρ), for, in the text, evidently supposing that it is a mere expletive. Doddridge renders it ‘nevertheless.’ But it seems to me that it contains an important sense, and that it should be rendered by then. ‘Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject, and come to another.’ Thus the word (γὰρ), for, is used in John 7:41, ‘Shall then (μὴ γὰρ) Christ come out of Galilee?’ Acts 8:31, ‘How can I then (τῶς γὰρ) except some man should guide me?’” — Barnes. Granville Penn renders the passage as follows: “Must I needs boast? It is not good indeed, yet I will come to visions and revelations of the Lord.” This rendering he adopts, as corresponding with the reading of the Vat. and most ancient MS. Καυχᾶσθαι δεῖ οὐ συμφέρον μὲν ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου — Ed. to visions. “I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts should hurry me on, so as to lead me to forget myself.” And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence; for it is humility alone that can give stability to our greatness in the sight of God.

Between visions and revelations there is this distinction — that a revelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a vision is scarcely ever afforded without a revelation, or in other words, without the Lord’s discovering what is meant by it. “C’est qu’il signfie en ce qui s’est presente a nous;” — “What he intends in what is presented to our view.”

“Visions” (ὀπτασίας) — symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eve of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things. — Revelations (ἀποκαλύψεις) — a manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.” — Dr A. Clarke. — Ed.

2. I knew a man in Christ As he was desirous to restrain himself within bounds, he merely singles out one instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for why does he speak in the person of another rather than in his own? It is as though he had said, “I should have preferred to be silent, I should have preferred to keep the whole matter suppressed within my own mind, but those persons “Ces opiniastres ambitieux;” — “Those ambitious, obstinate persons.” will not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint.” Some think that the clause in Christ is introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate that Paul has not here an eye to himself, but looks to Christ exclusively.

When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, “Que Dieu a tellement besongne et precede enuers luy;” — That God had in such a manner wrought and acted towards him.” that he did not himself understand the manner of it. Nor should this appear to us incredible, inasmuch as he sometimes manifests himself to us in such a way, that the manner of his doing so is, nevertheless, hid from our view. “Est incomprehensible a nostre sens;” — “Is incomprehensible to our mind.” At the same time, this does not, in any degree, detract from the assurance of faith, which rests simply on this single point — that we are aware that God speaks to us. Nay more, let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. (Deuteronomy 29:29.) He says, then, that he does not know, whether he was wholly taken up — soul and body — into heaven, or whether it was his soul only, that was caught up

Fourteen years ago Some “Ne se contentans point de ceci;” — “Not contenting themselves with this.” enquire, also, as to the place, but it does not belong to us to satisfy their curiosity. “Mais nous n’auons point delibere, et aussi il n’est pas en nous de satisfaire a leur curiosite;” — “But we have not determined as to this, and it does not belong to us to satisfy their curiosity.” The Lord manifested himself to Paul in the beginning by a vision, when he designed to convert him from Judaism to the faith of the gospel, but he was not then admitted as yet into those secrets, as he needed even to be instructed by Ananias in the first rudiments. “Es premiers commencemens de la religion;” — “In the first elements of religion.” (Acts 9:12.) That vision, therefore, was nothing but a preparation, with the view of rendering him teachable. It may be, that, in this instance, he refers to that vision, of which he makes mention also, according to Luke’s narrative. (Acts 22:17.) There is no occasion, however, for our giving ourselves much trouble as to these conjectures, as we see that Paul himself kept silence respecting it for fourteen years, “This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently, and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance that he was called to the work of an Apostle; and to mention this would savour of pride and ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.” — Barnes. — Ed. and would not have said one word in reference to it, had not the unreasonableness of malignant persons constrained him.

Even to the third heaven. He does not here distinguish between the different heavens in the manner of the philosophers, so as to assign to each planet its own heaven. On the other hand, the number three is made use of (κατ ἐζοχὴν) by way of eminence, to denote what is highest and most complete. Nay more, the term heaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres, “Par dessus tons les cieux;” — “Above all the heavens.” and the firmament itself, and even the entire frame-work of the world. Paul, however, not contenting himself with the simple term, “Non content de nommer simplement le ciel;” — “Not contented with simply employing the term heaven.” adds, that he had reached even the greatest height, and the innermost recesses. For our faith scales heaven and enters it, and those that are superior to others in knowledge get higher in degree and elevation, but to reach the third heavens has been granted to very few.

4. In paradise “The word paradise (παράδεισος) occurs but three times in the New Testament, (Luke 23:43, 2 Corinthians 12:4, and Revelation 2:7.) It occurs often in the Septuagint, as the translation of the word garden, (גן) gan; and of the word (פרדס) pardes, in Nehemiah 2:8, Ecclesiastes 2:5, Cant. 2:13. It is a word which had its origin in the language of Eastern Asia, and which has been adopted in the Greek, the Roman, and other western languages. In Sanscrit, the word paradesha means a land elevated and cultivated; in Armenian, pardes denotes a garden around the house, planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the pleasure-gardens, and parks with wild animals, around the country residences of the monarchs and princes. Hence it denotes, in general, a garden of pleasure; and in the New Testament is applied to the abodes of the blessed after death, the dwelling-place of God, and of happy spirits; or to heaven as a place of blessedness.” — Barnes. — Ed. As every region that is peculiarly agreeable and delightful “Toute region delectable et excellente en fertilite et abundance de biens de la terre;” — “Every region that is delightful and distinguished by fertility and abundance of the good things of the earth.” is called in the Scriptures the garden of God, it came from this to be customary among the Greeks to employ the term paradise to denote the heavenly glory, even previously to Christ’s advent, as appears from Ecclesiasticus. (Sirach, 40, 17, 27.) It is also used in this sense in Luke 23:43, in Christ’s answer to the robber — “To-day shalt thou be with me in paradise,” that is, “Thou shalt enjoy the presence of God, in the condition and life of the blessed.”

Heard unspeakable words By words here I do not understand things, as the term is wont to be made use of after the manner of the Hebrews; Calvin’s meaning evidently is, that ῥήματα, here rendered words, is often made use of, like the corresponding Hebrew word, דברין (dabarim,) to mean things. Accordingly דבר, (dabar,) when employed to denote thing, is very frequently rendered in the Septuagint by ῥήμα, as, for example, in Genesis 18:14, Exodus 18:17, Deuteronomy 17:1. Calvin, when commenting on the expression — with God nothing shall be impossible, (Luke 1:37,) remarks that “a word often means a thing in the idiom of the Hebrew language, which the Evangelists followed, though they wrote in Greek.” — Calvin’s Harmony, vol. 1, p. 45.— Ed. for the word heard would not correspond with this. Now if any one inquires, what they were, the answer is easy — that it is not without good reason that they are called unspeakable “Secretes, ou impossibles a dire;” — “Secret, or such as it is impossible to utter.” words, and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted. “Mais qu’il perseuerast constamment, sans se laisser vainere;” — “But might persevere steadfastly, without allowing himself to be overcome.” Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utter

From this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried on to frivolous questions. Then there follow upon this — boldness and rashness, so that we do not hesitate to decide on matters unknown, and concealed.

From these two sources has sprung up a great part “La plus grande partie;” — “The greatest part.” of scholastic theology, and every thing, which that trifler Dionysius Calvin refers here to one Dionysius, whose writings appear to have been looked upon by many in Calvin’s times, as having been composed by Dionysius the Areopagite, who was converted by Paul at Athens. (Acts 17:34.) A copy of the work referred to, printed at Paris in 1555, bears the following title: “S. Dionysii Areopagitae, Martyris Inclyti, Athenarum Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii Florentini,” etc.; — “The works of St. Dionysius the Areopagite, the renowned Martyr, Bishop of Athens, and Apostle of the Gauls — a New Translation by Ambrosius Florentine,” etc. — Calvin, in his Institutes, (volume 1,) when treating of angels, adverts to the writings of Dionysius, in the following terms: “None can deny that Dionysius (whoever he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely, every one must see that they are merely idle talk. The duty of a theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful. When you read the work of Dionysius, you would think that the man had come down from heaven, and was relating, not what he had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering any thing of the kind positively, declares, that it was not lawful for man to speak the secrets which he had seen. Bidding adieu, therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple doctrine of Scripture, what it is the Lord’s pleasure that we should know concerning angels.” — Beza, in his Annotations on 1 Corinthians 3:15, when expounding the expression — “he himself shall be saved, yet so as by fire,” makes mention of Dionysius, as having been, in his opinion, Bishop of Corinth, and speaks of him as having devoted himself to unprofitable speculations, and as harassing himself, for the most part in vain, in describing the Celestial Hierarchy. — The Rhemish Translators, when commenting on Acts 17:34, contend for the genuineness of the writings referred to. “Dionysius Areopaita This is that famous Denys that first converted France, and wrote those notable and divine works — ’De Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,’ and others; in which he confirmeth, and proveth plainely, almost all things that the Church now useth in the ministration of the Holy Sacrament, and affirmeth that he learned them of the Apostles, giving also testimony for the Catholike faith in most things now controuersed, so plainely that our adversaries have no shift but to deny this Denys to have been the author of them, raining that they be another’s of later age.” To these statements Dr. Fulke, in his elaborate work in refutation of the errors of the Rhemish Translators, (p. 403,) replies as follows: “That Dionysius Areopagita was author of those bookes which now beare his name, you bring no proofe at all. We alleage that Eusebius, Hierome, Gennadius, neuer heard of his writings, for if they had heard, Dionysius Areopagita should have been registered by them among ecclesiasticall writers.” — It is stated by Mosheim in his Ecclesiastical History, (London 1825,) volume 2, n. (u), that “the spuriousness of these works is now universally granted by the most learned and impartial of the Roman Catholic writers, as they contain accounts of many events that happened several ages after the time of Dionysius, and were not at all mentioned until after the fifth century.” Turretine in his Theology brings forward, at considerable length, evidence to show, that the work referred to was not, as pretended, the production of Dionysius the Areopagite, who was “σύγχρονος Apostolis,” (“a contemporary of the Apostles,”) but was written by an author of much later date — born in the fifth century. — Turretini Theologia, (Genevae, 1690,) tom. 3, pp. 233, 234. — Ed. has been so daring as to contrive in reference to the Heavenly Hierarchies, It becomes us so much the more to keep within bounds, “Il faut que nous soyons d’autant plus sobres et modestes;” — “It is necessary, that we should be so much the more sober and modest.” so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit of our knowledge.

5. Of such a man It is as though he had said “I have just ground for glorying, but I do not willingly avail myself of it. For it is more in accordance with my design, to glory in my infirmities If, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they shall feel that they have to do with a man, whom God has illustriously honored, and raised up on high, with a view to his exposing their follies.

2 Corinthians 12:6-10

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.

6. Nam si voluero gloriari, non ero insipiens: veritatem enim dicam: sed supersedeo: ne quis de me cogitet supra id quod videt esse me, aut quod audit ex me.

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.

7. Et en exellentia revelationum suppra modum efferrer, datus mihi fuit stimulus carni, nuntius Satanae qui me colaphis caederet, ne supra modum efferrer.

8. For this thing I besought the Lord thrice, that it might depart from me.

8. Supra hoc ter Dominum rogavi, ut discederet a me:

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.

9. Et dixit mihi: Sufficit tibi gratia mea: nam virtus mea in infirmitate perficitur: libentissime igitur gloriabor super infirmitatibus meis, ut inhabitet in me virtus Christi.

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.

10. Quamobrem placeo nihi in infirmitatibus, in contumeliis, in necessitatibus, in persequutionibus, in anxietatibus pro Christo: quum enim infirmus sum, tinc robustus sum.

6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply — “You are not inclined for it, because it is not in your power, he anticipates such a reply. “I would have it quite in my power,” says he, “on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it.” He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it — “I spare you,” The same rendering is given in Cranmer’s version, (1539,) “Neuerthelesse I spare you.” The Vulgate reads: “Parco autem;” — (“But I spare.”) This rendering is followed in Wiclif’s version, (1380,) Tyndale’s (1534,) and the Rheims version, (1582.) The Geneva version (1557) has: “but I refraine.” — Joachim Camerarius remarks, that φείδομαι, is elliptical, as being used instead of φείδομαι τοῦ ἐρεῖν, or, τοῦ μεγαλαυχεῖν; — “I refrain from speaking, or from boasting.” — Ed. but I prefer to understand it as meaning — “I refrain,” or, as I have rendered it, “I forbear.”

Lest any one should think of me He adds the reason — because he is contented to occupy the station, which God has assigned him. “My appearance,” says he, “and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed.” Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.

7. And lest through the superiority of revelations. Here we have a second reason — that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in the Greek, in the dative “Selon le Grec il faudroit dire A la chair;” — “According to the Greek, we would require to say, To the flesh.” Hence Erasmus has rendered it “by the flesh.” I prefer, however, to understand him as meaning, that the prickings of this goad were in his flesh.

Now it is asked, what this goad was. Those act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy. “Il faut reietter loin ce songe;” — “We must put far away from us that dream.” Some have supposed, that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think, that the reference is to Hymeneus and Alexander, and the like, because, instigated by the devil, they occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes — not the body, but that part of the soul which has not yet been regenerated. “There was given to me a goad that my flesh might be spurred up by it, for I am not yet so spiritual, as not to be exposed to temptations according to the flesh.”

He calls it farther the messenger of Satan on this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan’s assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard. “Ceste consideration ne luy donnoit point le loisir de s’egayer, comme vn homme sans souci, mais l’admonestoit de se tenir sur ses gardes;” — “This consideration did not allow him leisure to sport himself, like a man that is devoid of care, but warned him to be upon his guard.” For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride.”

At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me; by which expression he elegantly expresses this idea. — that he has been brought under control. “Qu’il a este reprime et range a humilite;” — “That he has been restrained and brought down to subjection.” For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, “Si quelq’vn a este tellement frappe au visage, que les taches noires y demeurent;” — “If any one has been struck on the face, in such a way, as to leave black marks upon it.” he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were, buffeted by the Lord, with the view of making us ashamed, that we may learn humility. Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues, if they have any mixture of defects, if they are persecuted by any with hatred, if they are assailed by any revilings — that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame, and beat down all forwardness. “Toute orgueil et insolence;” — “All pride and insolence.” Now let all the pious take notice as to this, that they may see “Or ie prie maintenant sur cepassage tous fideles, qu’ils auisent;” — “But I entreat now in connection with this passage all believers to take notice.” how dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” inasmuch as it “cannot be cured except by poison.” “Veu qu’il ne pent estre guari que par d’autre poison;” — “Inasmuch as it cannot be cured except by another poison. And unquestionably, as it was the cause of man’s ruin, so it is the last vice with which we have to contend, for other vices have a connection with evil deeds, but this is to be dreaded in connection with the best actions; and farther, it naturally clings to us so obstinately, and is so deeply rooted, that it is extremely difficult to extirpate it.

Let us carefully consider, who it is that here speaks — He had overcome so many dangers, tortures, and other evils — had triumphed over all the enemies of Christ — had driven away the fear of death — had, in fine, renounced the world; and yet he had not altogether subdued pride. Nay more, there awaited him a conflict so doubtful, that he could not overcome without being buffeted. Instructed by his example, let us wage war with other vices in such a way, as to lay out our main efforts for the subduing of this one.

But what does this mean — that Satan, who was a

man-slayer Dr. Campbell, in his Translation of the Gospels, makes use of the term manslayer, as Calvin does here, and makes the following observations in support of this rendering: “The common term for murderer in the New Testament is φονεὺς. I have here made choice of a less usual name, not from any disposition to trace etymologies, but because I think it is not without intention, that the devil, as being not of earthly extraction, is rather called ἀνθρωποκτόνος than φονεὺς, as marking, with greater precision, his ancient enmity to the human race. When the name murderer is applied to a rational being of a species different from ours, it naturally suggests, that the being so denominated is a destroyer of others of his own species. As this is not meant here, the Evangelist’s term is peculiarly apposite. At the same time, I am sensible, that our word manslaughter means, in the language of the law, such killing as is, indeed, criminal, though not so atrocious as murder. But, in common use, it is not so limited. Heylyn says, to the same purpose — a slayer of men.” — Campbell on the Gospels, (Edin. 1807,) volume 2. — Ed. from the beginning, (John 8:44,)

was a physician to Paul, and that too, not merely in the cure of the body, but — what is of greater importance — in the cure of the soul? I answer, that Satan, in accordance with his disposition and custom, had nothing else in view than to kill and to destroy, (John 10:10,) and that the goad, that Paul makes mention of, was dipt in deadly poison; but that it was a special kindness from the Lord, to render medicinal what was in its own nature deadly.

8. For this thing I besought the Lord thrice. Here, also, Calvin alludes to what he had said as to the number three, when commenting on an expression, which occurs in 2 Corinthians 12:2 — third heavens. See p. 368. — Ed. the number three is employed to denote frequent repetition. “Τρὶς; is considered by the commentators as a certain for an uncertain, but large number, (i.e., oftentimes.) To the passages cited by them I add Eurip. Hippol. 46; and Job 33:29, which I would render — ‘So all these things doth God work with man unto three times,’ namely, by divinely sent disorders, by nocturnal visions, and by divine messengers.” — Bloomfield. — Ed. He means, however, to intimate, that this annoyance had been felt by him distressing, inasmuch as he had so frequently prayed to be exempted from it. For if it had been slight, or easy to be endured, he would not have been so desirous to be freed from it; and yet he says that he had not obtained this: hence it appears, how much need he had of being humbled. He confirms, therefore, what he had said previously — that he had, by means of this bridle, been held back from being haughty; for if relief from it had been for his advantage, he would never have met with a refusal.

It may seem, however, to follow from this, that Paul had not by any means prayed in faith, if we would not make void all the promises of God. “Si nous ne voulons faire toutes les promesses de Dieu vaines et in u-tiles;” — “If we would not make all the promises of God vain and useless.” “We read everywhere in Scripture, that we shall obtain whatever we ask in faith: Paul prays, and does not obtain.” I answer, that as there are different ways of asking, so there are different ways of obtaining. We ask in simple terms those things as to which we have an express promise — as, for example, the perfecting of God’s kingdom, and the hallowing of his name, (Matthew 6:9,) the remission of our sins, and every thing that is advantageous to us; but, when we think that the kingdom of God can, nay must be advanced, in this particular manner, or in that, and that this thing, or that, is necessary for the hallowing of his name, we are often mistaken in our opinion. In like manner, we often fall into a serious mistake as to what tends to promote our own welfare. Hence we ask those former things confidently, and without any reservation, while it does not belong to us to prescribe the means. If, however, we specify the means, there is always a condition implied, though not expressed. Now Paul was not so ignorant as not to know this. Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him. For the reason, why he sometimes mercifully refuses to his own people, what, in his wrath, he grants to the wicked, is this — that he foresees better what is expedient for us, than our understanding is able to apprehend.

9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. “Et aussi il n’est pas fort requis de la scauoir;” — “And besides, it is not greatly requisite to know it.” For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. “Et c’est assez;” — “And that is enough.” The term grace, here, does not mean here, as it does elsewhere, the favor of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way.

For my strength Our weakness may seem, as if it were an obstacle in the way of God’s perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God’s strength is duly perfected. To understand this more distinctly, we must distinguish between God’s strength and ours; for the word my is emphatic. “My strength,” says the Lord, (meaning that which helps man’s need — which raises them up when they have fallen down, and refreshes them when they are faint,) “is perfected in the weakness of men;” that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness.

Most gladly, therefore This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me The original word, ἐπισκηνώσὟ, properly means, to pitch a tent, or tabernacle, upon. Raphelius quotes two passages from Polybius, in which the verb is used as meaning — to enter into, and dwell in. Τὸ δὲ τελευτασῖον ἐπισωκηνώσαντες ἐπὶ τὰς οἰκίας “and at last, having entered in, and taken possession of the houses.” Μετὰ δὲ ταῦτα ταῖς οἰκίαις ἐπισκηνώσαντες κατεῖχον τὴν πόλιν — “And after these things, having entered into the houses, they took possession of the city.” — CEcumenius, cited by Parkhurst, considers ἐπίσκηνώσὟ, as employed by the Apostle here, to be equivalent to ὁλη ἐν ὁλω κατοικήσὟ — “may entirely take possession of,me, and dwell in me.” — It is admirably well observed by Dr. Adam Clarke, that “the same Eternal WORD,” (of whom it is said in John 1:14, that he “was made flesh, and made his tabernacle among us, (ἐσκήνωσεν ἐν ἡμῖν,) full of grace and truth,”) “promised to make his tabernacle with the Apostle, and gives him a proof that he was still the same — full of grace and truth, by assuring him that his grace should be sufficient for him.” — Ed. Hence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. For then do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. “Sees et steriles;” — “Dry and barren.” Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of God’s spiritual grace. Much in accordance with this beautiful sentiment is Bunyan’s description of the “Valley of Humiliation,” in the second part of his “Pilgrim’s Progress.” “It is the best and most fruitful piece of ground in all these parts. It is fat ground, and, as you see, consisteth much in meadows; and if a man was to come here in the summer-time, as we do now, if he knew not any thing before thereof, and if he also delighted himself in the sight of his eyes, he might see that which would be delightful to him.

‘Behold how green this valley is! also how beautiful with lilies!’ (Song of Solomon 2:1.)

I have known many labouring men that have got good estates in this Valley of Humiliation. (1 Peter 5:5.) ‘For God resisteth the proud, but giveth grace unto the humble.’ (James 4:6.) For indeed it is a very fruitful soil, and doth bring forth by handfuls.” — Bunyan’s Allegorical Works, (Glasgow, 1843,) p. 164. — Ed.

He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming. “Ce n’est point si nayfuement et franchement qu’il faloit;” — “It is not so ingenuously and frankly, as it ought to be.”

10. I take pleasure in infirmities There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul’s outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation.

For when I am weak, that is — “The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “If a man is desirous to be truly strong, let him not refuse to be at the same time weak Let him,” I say, “be weak in himself that he may be strong in the Lord.” (Ephesians 6:10.) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility.

2 Corinthians 12:11-15

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.

11. Factus sum insipiens gloriando: vos me coegistis: nam ego debueram a vobis commendari: nulla enim in er inferior fui summis Apostolis, tametsi nihil sum.

12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

12. Signa quidem apostoli peracta fuerunt inter vos, in omni patientia, et signis, et prodigiis, et virtutibus.

13. For what is it wherein you were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

13. Nam quid est, in quo fueritis inferiores caeteris Ecclesiis, nisi quod ego ipse non fui vobis onerosus? Condonate mihi hanc iniuriam.

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.

14. Ecce, tertio propensus animo sum, ut veniam ad vos, neque vobis ero oneri: non enim quaero quae vestra sunt, sed vos: etenim non esd parentes filiis.

15. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

15. Ego vero libentissime impendam et expendar pro animabus vestris: licet uberius bos diligens, minus diligar.

11. I have become a fool Hitherto he had, by various apologies, solicited their forgiveness for what was contrary to his own custom and manner of acting, and contrary, also, to propriety, and what was due to his office as an Apostle — the publishing of his own praises. Now, instead of soliciting, he upbraids, throwing the blame upon the Corinthians, who ought to have been beforehand in this. “Qui deuoyent les premiers faire cet office — ascauoir de le loyer;” — “Who ought to have been the first to discharge that office — that of praising him.” For when the false Apostles calumniated Paul, they should have set themselves vigorously in opposition to them, and should have faithfully borne the testimony that was due to his excellences. He chides them, however, thus early, lest those, who were unfavorably disposed towards them, should put a wrong construction upon the defense which he brought forward, in consequence of his being constrained to it by their ingratitude, “The Apostle, in defending himself, was aware how near he approached the language of a fool, that is, a man desirous of vain glory, and how liable what he had written was to be attributed to that motive. It is on this account that he obviates the charge which he knew his adversaries would allege. ‘Yes,’ says he, ‘I speak as a fool [...] but ye have compelled me.’ This was owning that, as to his words, they might, indeed, be considered as vain glorying, if the occasion were overlooked: but, if that were justly considered, it would be found that they ought rather to be ashamed than he, for having reduced him to the disagreeable necessity of speaking in his own behalf.” — Fuller s Works, volume 3. — Ed. or should persist in calumniating him.

For in nothing We are ungrateful to God, if we allow his gifts, of which we are witnesses, to be disparaged, or contemned. He charges the Corinthians with this fault, for they knew him to be equal to the chiefest Apostles, and yet they lent an ear to calumniators, when they slandered him.

By the chiefest Apostles some understand his rivals, who arrogated to themselves the precedence. “Qui s’attribuoyent le premier lieu et souuerain degre;” — “Who claimed for themselves the first place and highest rank.” I understand it, however, as meaning — those that were chief among the twelve. “Let me be compared with any one of the Apostles, “Qu’on m’accompare auec lequel qu’on voudra des Apostres;” — “Let them compare me with whom they choose among the Apostles.” I have no fear, that I shall be found inferior.” For, although Paul was on the best of terms with all the Apostles, so that he was prepared to extol them above himself, he, nevertheless, contended against their names when falsely assumed. “Faussement vsurpez et controuuez;” — “When falsely claimed and counterfeited.” For the false Apostles abused this pretext, that they had been in the company of the twelve — that they were in possession of all their views “Qu’ils entendoyent bien toute leur intention;” — “That they understood well their entire design.” — that they were fully acquainted with all their institutions, and the like. Hence Paul, perceiving that they falsely gloried in these masks and counterfeit titles, and were successful, to some extent, among unlearned persons, “Et par ce moyen ils acqueroyent credit enuers les simples et idiots“ — “And by this means they gained credit among the simple and unlearned.” reckoned it necessary to enter upon a comparison of that nature. “Ne pouuoit faire autrement qu’il ne veinst a faire ceste comparaison de soy et des plus excellens Apostres;” — “Could not do otherwise than enter upon this comparison between himself and the most eminent of the Apostles.”

The correction that he adds — though I am nothing, means, that Paul was not disposed to claim any thing as his own, but simply gloried in the Lord, (2 Corinthians 10:17,) unless, perhaps, you prefer to consider this as a concession, in which he makes mention of what is thrown out against him by adversaries and slanderers. “Ce que les malueillans et detracteurs gazouilloyent de luy;” — “What malevolent persons and slanderers chirped respecting him.”

12. The signs of an Apostle By the signs of an Apostle he means — the seals, that tend to confirm the evidence of his Apostleship, or, at least, for the proofs and evidences of it. “God has confirmed my Apostleship among you to such a degree, that it stands in no need of proof being adduced.” The first sign he makes mention of is patience — either because he had remained invincible, “Il a tousiours demure inuincible, et ferme sans se reculer;” — “He has always remained invincible and firm, without shrinking back.” by nobly withstanding all the assaults of Satan and his enemies, and on no occasion giving way; or because, regardless of his own distinction, he suffered all injuries patiently, endured in silence countless grievances, “Il a laisse passer beaucoup de fascheries sans en faire semblant de rien;” — “He has allowed many grievances to pass, without seeming to take any notice of them.” and, by patience, overcame indignities. “Beaucoup de lasches tours;” — “Many base tricks.” For a virtue so heroic is, as it were, a heavenly seal, by which the Lord marks out his Apostles.

He assigns the second place to miracles, for while he makes mention of signs and wonders and mighty deeds, he makes use of three terms, as he does elsewhere, (2 Thessalonians 2:9,) for expressing one and the same thing. Now he calls them signs, because they are not empty shows, but are appointed for the instruction of mankind — wonders, because they ought, by their novelty, to arouse men, and strike them with astonishment — and powers or mighty deeds, because they are more signal tokens of Divine power, “Ce sont exemples et tesmoignages plus excellent et euidens de la vertu Diuine;” — “Those are signal and manifest instances and evidences of Divine power.” than what we behold in the ordinary course of nature. Farther, we know that this was the main design of miracles, when the gospel began to be preached — that its doctrine might have greater authority given to it. Hence, the more that any one was endowed with the power of working miracles, so much the more was his ministry confirmed, as has been stated in the fifteenth chapter of the Epistle to the Romans. Calvin seems to refer here more particularly to the observations made by him, when commenting on Romans 15:18. “Hie nobilis est locus de miraculorum usu: nempe ut reverentiam obedientiamque Deo apud homines comparent. Sic apud Marcum (Mark 16:20,) legis, Dominum confirmasse doetrinam subsequentibus signis. Sic Lucas in Actis (Acts 14:3,) narrat, Dominum per miracula testimonium reddidisse sermoni gratiae suoe;” — “This is an admirable passage in reference to the use of miracles — that they may secure among men reverence and obedience towards God. Thus you read in Mark 16:20, that the Lord confirmed their doctrine by signs following. So also Luke, in Acts 14:3, relates that the Lord by miracles gave testimony to the word.of his grace.” — Ed.

13. What is there in which. Here is an aggravation of their ingratitude — that he had been distinguished, that they might receive benefit — that they had derived advantage from the attestation furnished of his Apostleship, and had, notwithstanding, given their concurrence to the slanders “Aux injures et detractions;” — “The insults and slanders.” of the false Apostles. He subjoins one exception — that he had not been burdensome to them; and this, by way of irony, for in reality this was over and above so many acts of kindness, which he had conferred upon them — that he had served them gratuitously. To busy themselves after this, as they did, in pouring contempt upon him, what was this but to insult his modesty? Nay, what cruelty there was in it! Hence, it is not without good reason, that he sharply reproves pride so frantic. Forgive me this wrong, says he. For they were doubly ungrateful, inasmuch as they not only contemned the man, by whose acts of kindness they had been brought under obligation, but even turned his kind disposition into an occasion of reproach. Chrysostom is of opinion, that there is no irony implied, and that, instead of this, there is an expression of apology; but, if any one examines the entire context more narrowly, he will easily perceive, that this gloss is quite foreign to Paul’s intention.

14. Behold, this third time He commends his own deed, for which he had received a very poor requital from the Corinthians. For he says, that he refrained from taking their worldly substance for two reasons first, because he sought them, not their wealth; and secondly, because he was desirous to act the part of a father towards them. From this it appears, what commendation was due to his modesty, which occasioned him contempt among the Corinthians.

I seek not yours. It is the part of a genuine and upright pastor, not to seek to derive gain from his sheep, but to endeavor to promote their welfare; though, at the same time, it is to be observed, that men are not to be sought with the view of having “Que les Ministres ne doyuent pas cercher les hommes a ceste intention d’auoir, chacun des disciples a soy en particulier;” — “That Ministers ought not to seek men with the intention of having, each one, disciples to himself peculiarly.” every one his own particular followers. It is a bad thing, to be devoted to gain, or to undertake the office of a pastor with the view of making a trade of it; but for a person to draw away disciples after him, (Acts 20:30,) for purposes of ambition, is greatly worse. Paul, however, means, that he is not greedy of hire, but is concerned only for the welfare of souls. There is, however, still more of elegance in what he says, for it is as though he had said: “I am in quest of a larger hire than you think of. I am not contented with your wealth, but I seek to have you wholly, that I may present a sacrifice to the Lord of the fruits of my ministry.” But, what if one is supported by his labors? Will he in that case seek the worldly substance of the people. “Est-ce pourtant a dire que vn tel cerche la substance du peuple?” — “Must we then say, that such a man seeks the worldly substance of the people?” Unquestionably, if he is a faithful Pastor, he will always seek the welfare of the sheep — nothing else. His pay will, it is true, be an additional thing; but he ought to have no other aim, than what we have mentioned. Woe to those, that have an eye to any thing else!

Parents for their children Was he then no father to the Philippians, who supported him even when absent from them? (Philippians 4:15, 16.) Was there no one of the other Apostles that was a father, inasmuch as the Churches ministered to their support? He did not by any means intend this; for it is no new thing for even parents to be supported by their children in their old age. Hence, those are not necessarily unworthy of the honor due to fathers, who live at the expense of the Church; but Paul simply wished to show from the common law of nature, that what he had done proceeded from fatherly affection. This argument, therefore, ought not to be turned in a contrary direction. For he did this as a father; but, though he had acted otherwise, he would, notwithstanding, have been a father still.

15. And I will most gladly spend This, certainly, was an evidence of a more than fatherly affection — that he was prepared to lay out in their behalf not merely his endeavors, and everything in his power to do, but even life itself. Nay more, while he is regarded by them with coldness, he continues, nevertheless, to cherish this affection. What heart, though even as hard as iron, would such ardor of love not soften or break, especially in connection with such constancy? Paul, however, does not here speak of himself, merely that we may admire him, but that we may, also, imitate him. Let all Pastors, therefore, learn from this, what they owe to their Churches.

2 Corinthians 12:16-21

16. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

16. Sed esto: ipse non gravavi vos: verum quum essem astutus, dolo vos cepi.

17. Did I make a gain of you by any of them whom I sent unto you?

17. Num per quenquam eorum, quos nisi ad vos, expilavi vos? “Vous ay-ie affrontez, ou, pillez?” — “Did I take advantage of you, or plunder you?”

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?

18. Rogavi Titume, et una cum illo misi fratrem: num quid a vobis extorsit Titus? An non eodem spirtu ambulavimus? An non iisdem vestigiis?

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.

19. Rursum arbitramini, quod nos vobis excusemus? In conspectu Dei in christo loquimur: sed omnia, carissimi, pro vestra aedificatione.

20. For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

20. Nam metuo, ne qua fiat, ut, si venero, non quales velim reperiam vos: et ego reperiar a vobis, qualem nolitis: ne quo modo sint contentiones, obtrectationes, susurri, tumores, seditiones.

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.

21. Ne iterum, ubi venero, humiliet me Deus meus apud vosm et lugeam multos eorum qui ante peccaverumt, nec poenitentiam egerunt immunditiae libidinis et impudicitiae quam patrarunt.

16. But be it so. These words intimate, that Paul had been blamed by malevolent persons, as though he had in a clandestine way procured, through means of hired persons, what he had refused to receive with his own hands “This passage is so far from being friendly to the exercise of guile, that it is a manifest disavowal of it. It is an irony. The Apostle does not describe what had actually been his conduct, but that of which he stood accused by the Corinthian teachers. They insinuated, that he was a sly, crafty man, going about preaching, persuading, and catching people with guile. Paul acknowledges, that he and his colleagues did, indeed, ‘persuade men,’ and could not do otherwise, for ‘the love of Christ constrained them.’ (2 Corinthians 5:11, 14.) But he indignantly repels the insinuation of its being from mercenary motives. ‘We have wronged no man,’ says he, ‘we have corrupted no man; we have defrauded no man.’ (2 Corinthians 7:2.) Having denied the charge, he shows the absurdity of it. Mercenary men, who wish to draw people after them, have an end to answer: and ‘What end,’ says Paul, ‘could I have in view, in persuading you to embrace the gospel? Have I gained any thing by you? When I was with you, was I burdensome to you? No: nor, as things are, will I be burdensome. Yet being crafty, forsooth, I caught you with guile.’” — Fuller’ s Works, volume 3. — Ed. — not that he had done any such thing, but they “measure others,” as they say, “by their own ell.” The reader will find the same proverb made use of by Calvin, when commenting on 1 Corinthians 7:36. (See vol. 1, p. 265.) He probably alludes, in both instances, to a sentiment of Horace: “Metiri se quenquam suo modulo ac pede verum est;” — “It is proper, that every one should measure himself by his own measure and foot.” (Hor. Epist. 1.7. 98.) — Ed. For it is customary for the wicked impudently to impute to the servants of God, whatever they would themselves do, if they had it in their power. Hence, Paul is constrained, with the view of clearing himself of a charge impudently fabricated, “Pour refuter et repousser loin de soy le blasme qu’on auoit controuue impudemment;” — “With the view of repelling, and putting far away from himself the blame which they had inpudently contrived.” to defend the integrity of those whom he sent, for if they had committed any error, it would have been reckoned to his account. Now, who would be surprised at his being so cautious as to alms, when he had been harassed by such unfair judgments as to his conduct, after having made use of every precaution? “Veu qu’on semoit de luy des souspectons et iugemens si iniques, apres qu’il auoit si diligemment pourueu a toutes choses?” — “Inasmuch as they propagated such unfair surmises and judgments respecting him, after he had so carefully used precaution as to every thing?” Let his case, however, be a warning to us, not to look upon it as a thing that is new and intolerable, if at any time we find occasion to answer similar calumnies; but, more especially, let this be an admonition to us to use strict caution, not to furnish any handle to revilers. For we see, that it is not enough to give evidence of being ourselves upright, if those, whose assistance we have made use of, are not, also, found to be so. Hence, our choice of them must not be made lightly, or as a matter of mere form, but with the utmost possible care.

19. Do you again think. As those that are conscious to themselves of something wrong are sometimes more anxious than others to clear themselves, it is probable, that this, also, was turned into a ground of calumny — that Paul had in the former Epistle applied himself to a defense of his ministry. Farther, it is a fault in the servants of Christ, to be too much concerned as to their own reputation. With the view, therefore, of repelling those calumnies, he declares in the first place, that he speaks in the presence of God, whom evil consciences always dread. In the second place, he maintains, that he has not so much a view to himself, as to them. He was prepared to go through good report and bad report, (2 Corinthians 6:8,) nay, even to be reduced to nothing; but it was of advantage to the Corinthians, that he should retain the reputation that he deserved, that his ministry might not be brought into contempt.

20. For I fear He declares, in what way it tends to their edification, that his integrity should be vindicated, for, on the ground that he had come into contempt, many grew wanton, as it were, with loosened reins. Now respect for him would have been a means of leading them to repentance, for they would have listened to his admonitions.

I fear, says he. This fear proceeded from love, for, unless he had been concerned as to their welfare, he would very readily have overlooked all this, from which he sought to obtain no personal advantage. For otherwise we are afraid to give occasion of offense, when we foresee that it will be hurtful to ourselves.

And I shall be found by you. Here is a second ground of fear — lest he should be constrained to act with greater severity. Now it is a token not merely of love, but even of indulgence, to shun severity, and have recourse to milder measures. “As to my striving at present to maintain my authority, and endeavoring to bring you back to obedience, I do this, lest I should find occasion to punish your obstinacy more severely, if I come, and find among you nothing of amendment.” He teaches, accordingly, by his example, that mild remedies must always be resorted to by Pastors, for the correction of faults, before they have recourse to extreme severity; and, at the same time, that we must, by admonitions and reproofs, prevent the necessity of having recourse to the utmost rigor.

Lest, by any means, there be contentions. He enumerates the vices, which chiefly prevailed among the Corinthians; almost all of which proceeded from the same source. For had not every one been devoted to self, they would never have contended with each other — they would never have envied one another — there would have been no slandering among them. “Ils n’eussent iamais mesdit l’vn de l’autre;” — “They would never have slandered one another.” Thus the sum and substance of the first catalogue “Du premier denombrement de leur vices qu’il fait yci;” — “Of the first enumeration that he makes here of their vices.” is want of love, because (φιλαυτία) self-love, Calvin has here very probably in his eye 2 Timothy 3:2, in commenting on which, he calls his readers to remark, that the vice first noticed by the Apostle in that passage — self-love (φιλαυτία), may be considered to be the fountain, as it were, of all the other vices there enumerated by him — avarice, boasting, pride, etc. — See Calvin’s Harmony, vol. 2, p. 69, and vol. 3, p. 60; also Calvin’s Institutes, volume 1. and ambition prevailed.

21. Lest, when I come, my God should humble me His abasement was reckoned to him as a fault. The blame of it he throws back upon the Corinthians, who, when they should have honored his Apostleship, loaded it, on the contrary, with disgrace; for their proficiency “Qu’ils eussent proufite en sainctete de vie;” — “That they had made progress in holiness of life.” would have been the glory and honor of Paul’s Apostleship. When, therefore, they were, instead of this, overrun with many vices, they heaped disgrace upon him to the utmost of their power. He does not, indeed, charge them all with this crime, but only a few, who had impudently despised all his admonitions. The meaning, then, is this: “They think contemptuously of me, because I appear contemptible. Let them, then, give me no occasion of abasement: nay more, let them, on the contrary, laying aside their forwardness, begin to feel shame; and let them, confounded at their iniquities, prostrate themselves on the ground, instead of looking down upon others with disdain.”

In the mean time, he lets us know the disposition of a true and genuine Pastor, when he says that he will look upon the sins of others with grief. And, undoubtedly, the right way of acting is this — that every Christian shall have his Church inclosed within his heart, and be affected with its maladies, as if they were his own, — sympathize with its sorrows, and bewail its sins. We see, how Jeremiah entreats, that there may be given him a fountain of tears, (Jeremiah 9:1,) that he may bewail the calamity of his people. We see, how pious kings and prophets, to whom the government of the people was committed, were touched with similar feelings. It is, indeed, a thing that is common to all the pious, to be grieved in every case in which God is offended, and to bewail the ruin of brethren, and present themselves before God in their room as in a manner guilty, but it is more particularly requisite on the part of Pastors. “Des Pasteurs et Ministres;” — “Of Pastors and Ministers.” Farther, Paul here brings forward a second catalogue of vices, which, however, belong to one general head — unchastity.

CHAPTER 13

2 Corinthians 13:1-4

1. This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.

1. Hic tertius erit adventus meus ad vos. In ore duorum aut trium testium stabilietur omne verbum. (Deuteronomy 19:15; Matthew 18:16; John 8:17; Hebrews 10:28.)

2. I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:

2. Praedixi et praedico, ut praesens quum essem iterum, ita et absens nunc scribo iis, qui ante peccaverunt, et reliquis omnibus: quod, si venero denuo, non parcam.

3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

3. Quandoquidem esperimentum quaeritis in me loquentis Christi: qui erga vos non est infirmus, sed potens est in vobis.

4. For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

4. Nam quamvis crucifixus fuit ex infirmitate, vivit tamen ex virtute Dei: siquidem et nos infirmi sumus in illo, sed vivmus cum illo ex virtute Dei erga vos.

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; Re 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 (Ep 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 (Joh 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] (Joh 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; Eze 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, Joh 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 (Psa 88:7; Joh 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; He 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; 13:1, 2). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [Alford].

not yours, but you--(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. Jude 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.

It is not expedient for me - There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: "If it be expedient to glory, (which does not become me), I will proceed to visions," etc. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honor of the Gospel, the credit of which was certainly at stake.

I will come to visions - Οπτασιας· Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things.

Revelations - Αποκαλυψεις· A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.

I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews.

Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Act 11:25, Act 11:26, and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years.

Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, Act 10:9, etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it.

Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell.

The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews.

1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." Isa 40:22 : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in.

2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." Gen 1:17 : And God placed them in the Firmament of heaven.

3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." Psa 78:23, etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc.

4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." 1Kgs 8:13 : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In Isa 63:15 : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness.

5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." Psa 42:8 : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From Deu 26:15. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel.

6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In 1Kgs 8:39, 1Kgs 8:49, etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence.

7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." Psa 89:14, Isa 59:17; Psa 36:9, Jdg 6:24; Psa 24:4; 1Sam 25:29; Isa 57:20 : All of which are termed Araboth, Psa 68:4. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah.

All this is sufficiently unphilosophical, and in several cases ridiculous.

In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, Gen 1:6. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in Gen 1:17, they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמים shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely.

Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, 2Cor 12:4, are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.

Caught up into paradise - The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see the note on Gen 2:8. The Mohammedans call it jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.

Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures.

Which it is not lawful for a man to utter - The Jews thought that the Divine name, the Tetragrammaton יהוה Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with אדני Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.

Cicero terms God illud inexprimible, that inexpressible Being. And Hermes calls him ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.

Of such a one will I glory - Through modesty he does not mention himself, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.

I shall not be a fool - Who that had got such honor from God would have been fourteen years silent on the subject?

I will say the truth - I speak nothing but truth; and the apostle seems to have intended to proceed with something else of the same kind, but, finding some reason probably occurring suddenly, says, I forbear - I will say no more on this subject.

Lest any man should think of me above - The apostle spoke of these revelations for two purposes: first, lest his enemies might suppose they had cause to think meanly of him; and, secondly, having said thus much, he forbears to speak any farther of them, lest his friends should think too highly of him. It is a rare gift to discern when to speak, and when to be silent; and to know when enough is said on a subject, neither too little nor too much.

And lest I should be exalted - There were three evils to be guarded against:

1. The contempt of his gifts and call by his enemies.

2. The overweening fondness of his friends. And, Self-exultation.

A thorn in the flesh - The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τῃ σαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, Rom 9:3, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.

The messenger of Satan - Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, 2Cor 1:1, the apostle of Jesus Christ. The person in question is styled here αγγελος Σαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. Jesus Christ sent Paul to proclaim his truth, and found a Church at Corinth. Satan, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.

The best arguments in favor of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labors, watchings, fastings, prayers, and tears.

I besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer.

Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, Mat 26:39-44. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.

My grace is sufficient for thee - Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.

My strength is made perfect in weakness - The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labors, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter, (2Cor 12:21 (note)).

Will I rather glory in my infirmities - Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.

That the power of Christ may rest upon me - Επισκηνωσῃ επ' εμε· That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, Joh 1:14 : And the word was made flesh, και εσκηνωσεν εν ἡμιν and made his tabernacle among us - full of grace and truth. The same eternal Word promised to make his tabernacle with the apostle, and gives him a proof that he was still the same - full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.

The words are also similar to those of the Prophet Isaiah, Isa 4:5 : On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See on 2Cor 11:30 (note)

Therefore I take pleasure - I not only endure them patiently, but am pleased when they occur; for I do it for Christ's sake - on his account; for on his account I suffer. For when I am weak - most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.

I am become a fool in glorying - It is not the part of a wise or gracious man to boast; but ye have compelled me - I have been obliged to do it, in order to vindicate the cause of God.

I ought to have been commended of you - You should have vindicated both myself and my ministry against the detractors that are among you.

The very chiefest apostles - See 2Cor 11:1.

Though I be nothing - Though I have been thus set at nought by your false apostle; and though, in consequence of what he has said, some of you have been ready to consider me as nothing - what we call good for nothing. This must be the meaning of the apostle, as the following verses prove.

A kind of technical meaning has been imposed on these words, of which many good people seem very fond. I am nothing - I am all sin, defilement, and unworthiness in myself; but Jesus Christ is all in all. This latter clause is an eternal truth; the former may be very true also; the person who uses it may be all sin, defilement, etc., but let him not say that the apostle of the Gentiles was so too, because this is not true; it is false, and it is injurious to the character of the apostle and to the grace of Christ; besides, it is not the meaning of the text, and the use commonly made of it is abominable, if not wicked.

The signs of an apostle were wrought among you - Though I have been reputed as nothing, I have given the fullest proof of my Divine mission by various signs, wonders, and miracles, and by that patience which I have manifested towards you: though I had power from God to inflict punishment on the transgressors, I have in every case forborne to do it. Is the man nothing who wrought such miracles among you?

For what is it wherein you were inferior - This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the Gospel ministry either care nothing for it, or derive no good from it.

The third time I am ready - That is, this is the third time that I am ready - have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See 1Cor 16:5, and 2Cor 1:15, 2Cor 1:16. He now formed it a third time, having more probability of seeing them now than he had before. See 2Cor 13:2.

I seek not yours, but you - I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See 2Cor 11:20.

For the children ought not to lay up for the parents - You may have many teachers, but you have but one Father; for in Christ Jesus I have begotten you through the Gospel; see 1Cor 4:15. Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.

And I will very gladly spend and be spent for you - I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort.

Though the more abundantly I love you - I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents' tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray.

If I be asked, "Should Christian parents lay up money for their children?" I answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. "But should not a man lay up, besides this, a fortune for his children, if he can honestly?" I answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.

But be it so, I did not burden you - That is: You grant that I did not burden you, that I took nothing from you, but preached to you the Gospel freely; but you say that, Being Crafty, I caught you with guile; i.e. getting from you, by means of others, what I pretended to be unwilling to receive immediately from yourselves.

Many persons suppose that the words, being crafty, I caught you with guile, are the words of the apostle and not of his slanderers; and therefore have concluded that it is lawful to use guile, deceit, etc., in order to serve a good and a religious purpose. This doctrine is abominable; and the words are most evidently those of the apostle's detractors, against which he defends his conduct in the two following verses.

Did I make a gain of you - Did any person I ever sent to preach the Gospel to you, or help you in your Christian course, ever get any thing from you for me? Produce the proof if you can.

I desired Titus - I never sent any to you but Titus and another brother; 2Cor 8:6, 2Cor 8:18. And did Titus make a gain of you? Did he get any thing from you, either for himself or for me? You know he did not. He was actuated by the same spirit, and he walked in the same steps.

Think ye that we excuse ourselves - Απολογουμεθα; That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself?

We speak before God in Christ - I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.

For your edifying - Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.

I fear, lest, when I come - I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2Cor 7:6, 2Cor 7:16, etc.; as well as many things both in the eighth and ninth chapters.

Debates, envyings - From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, etc., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.

Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

Lest, when I come again - And even after all that has been done for you, I fear that when I do come - when I pay you my second visit, my God will humble me - will permit me to be affected with deep sorrow through what I may see among you; as I have been by the buffetings of the apostle of Satan, who has perverted you. Humiliation is repeatedly used for affliction, and here ταπεινωσῃ has certainly that meaning.

Have sinned already - Προημαρτηκοτων· Who have sinned before; who were some of the first offenders, and have not yet repented.

Of the uncleanness, etc. - There must have been a total relaxation of discipline, else such abominations could not have been tolerated in the Christian Church. And although what is here spoken could only be the ease of a few; yet the many were ill disciplined, else these must have been cast out. On the whole, this Church seems to have been a composition of excellences and defects, of vices and virtues; and should not be quoted as a model for a Christian Church.

1. From St. Paul we receive two remarkable sayings of our Lord, which are of infinite value to the welfare and salvation of man; which are properly parts of the Gospel, but are not mentioned by any evangelist. The first is in Act 20:35 : I have showed you, the words of the Lord Jesus, how he said, It Is More Blessed to Give than to Receive. Every liberal heart feels this in bestowing its bounty; and every poor man, who is obliged to receive help, and whose independency of spirit is still whole in him, feels this too. To the genuine poor, it is more burdensome to receive a kindness, than it is to the generous man who gives it. The second is recorded in the ninth verse of this chapter: He said unto me, My Grace Is Sufficient for Thee; for My Strength Is Made Perfect in Weakness. Of these two most blessed sayings, St. Paul is the only evangelist. This last is of general application. In all states and conditions of life God's grace is sufficient for us. If in any case we miscarry, it is because we have not sought God earnestly. Let no man say that he is overcome by sin through want of grace; God's grace was sufficient for him, but he did not apply for it as did St. Paul, and therefore he did not receive it. Men often lay the issue of their own infidelity to the charge of God, they excuse their commission of sin through their scantiness of grace; whereas the whole is owing to their carelessness, and refusal to be saved in God's own way; and in this way alone will God save any man, because it is the only effectual way.

2. The apostle must have been brought into a blessed state of subjection to God, when he could say, I take pleasure in infirmities; that is, in afflictions and sufferings of different kinds. Though this language was spoken on earth, we may justly allow, with one, that he learned it in Heaven.

3. St. Paul preached the Gospel without being burdensome. In every case the laborer is worthy of his hire. He who labors for the cause of God should be supported by the cause of God; but wo to that man who aggrandizes himself and grows rich by the spoils of the faithful! And to him especially who has made a fortune out of the pence of the poor! In such a man's heart the love of money must have its throne. As to his professed spirituality, it is nothing; he is a whited sepulchre, and an abomination in the sight of the Lord. If a man will love the world, (and he does love it who makes a fortune by the offerings of the poor), the love of the Father is not in him.

It is not expedient - Unless on so pressing occasion. Visions are seen; revelations, heard.

I knew a man in Christ - That is, a Christian. It is plain from 2Cor 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.

Yea, I knew such a man - That at another time.

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.

Of such an one I will - I might, glory; but I will not glory of myself - As considered in myself.

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?

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.

Concerning this - He had now forgot his being lifted up. I besought the Lord thrice - As our Lord besought his Father.

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.

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.

Though I am nothing - Of myself.

The third time - Having been disappointed twice. I seek not yours - Your goods. But you - Your souls.

I will gladly spend - All I have. And be spent - Myself.

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.

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.

I desired Titus - To go to you.

Think ye that we again excuse ourselves - That I speak this for my own sake? No. I speak all this for your sakes.

Who had sinned before - My last coming to Corinth. Uncleanness - Of married persons. Lasciviousness - Against nature.

1 IT is not expedient for me, doubtless, to glory : I will come to visions and revelatio[illegible: 1 letter]s of the Lord .

It is neither comely, nor of any advantage to my self, to glory; nor would I do it but in this case of necessity, where glorying is necessary for the glory of God, and for your good, to vindicate my self to you from the imputations that some others lay upon me.

Do any of them boast of Visions and Revelations from God? I have something of that nature to glory in as well as they. Some make this difference betwixt Visions, and Revelations; that Visions signifie Apparitions, the meaning of which, those that see them, do not understand: Revelations signifie the discoveries of the Mind and Will of God to persons immediately, either by Dreams, or by some audible Voice; which may be without any object represented to the Eye. Pharaoh and Nebuchadnezzar seem to have had such Visions as they did not understand, till interpreted by Ioseph and Daniel. But undoubtedly Pauls Visions were not such. The difference therefore seems rather to be, That in all Visions, which Good and Holy men had, there was a Revelation; but every Revelation did not suppose a Vision.

Marginal references: Gr. for I will come.

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 .

Some doubt, whether [non-Latin text not transcribed], in this place, be so well translated in Christ; (so signifying, that the person spoken of was a Christian, one that had embraced the Gospel:) as by Christ, (as the Particle is sometimes used;) so signifying, that this Vision was given to him by the grace and favour of Christ. The Man he speaketh of, was doubtless himself, otherwise it had been to him no cause or ground of glorying at all. Thus several times in Scripture, the Penmen thereof speaking in commendation of themselves, they speak in the third Person instead of the first. In his saying, it was above fourteen years ago, and in that we do not read that he did ever before publish it, he avoids the imputation of any boasting and glorying; and sheweth, that had he not been now constrained, for the glory of God, and the vindication of his own reputation, to have spoken of it, he would not now have mentioned it.

What the circumstances of the Apostle were in this Ecstasie, he professeth not to know; and therefore it seems too bold for us curiously to inquire, or positively to determine about it. It is not very probable, that his Soul was separated from his body; but whether his body was, by some Angel, carried up to the sight of this Vision, or things absent were made present to him, the Apostle himself, being deprived of the use of his senses, could not tell.

But such a one (he saith) he knew, caught up into the third Heaven; by which he means the highest Heavens, where God most manifesteth his Glory, where the blessed Angels see his Face, and where are the just Souls made perfect The Scripture, dividing the World into the Earth and the Heavens, calleth all Heaven that is not Earth or Water; hence it mentioneth an Aerial Heaven, (which is all that space betwixt the Earth and the place where the Planets and fixed Stars are;) hence we read of the Fowls of Heaven, Dan. 4▪ 12. of the Clouds of Heaven, Gen. 7.11. of a starry Heaven, where the Stars are; which are therefore called the Stars of Heaven, Gen. 22.17. and then the highest Heaven; which is meant in the Lords Prayer, when we pray, Our Father which art in Heaven; and is called the Heaven of Heavens. This is the Heaven here spoken of.

Marginal references: Acts 22.17.

4 How that he was caught up into paradise , and heard unspeakable words , which it is not lawful for a man to utter .

Some by Paradise understand a place distinct from the third Heaven before mentioned; and think the Apostle here speaks of more Visions than one. But they speak much more probably, who interpret it of the third Heaven before mentioned: called Paradise, in regard of the delight and pleasures of it. Thus the term is used by our Saviour to the Thief upon the Cross, Luke 23.43. and thus it is used Rev. 2.7.

What these unspeakable words or things were, which the Apostle heard in this Ecstasie, is vainly inquired; whenas the Apostle hath told us twice, that he could not tell, whether he was in, or out of the body; and that the words or things were such as were unspeakable.

Such as were either impossible to be uttered, or at least which he was prohibited to utter; so they could be made known to none but only to him that heard them. If any inquireth, for what purpose God shewed them to Paul, if he might not communicate them for the good of others? the answer is easie, That this Vision might be for his own confirmation, as sent of God, and for his consolation under all those hazards and dangers which he was to undergo in the Ministry of the Gospel, to which God had called him.

Marginal references: Or, possible.

5 Of such an one I will glory ; yet of my self I will not glory , but in mine infirmities l.

The Apostle, as appeareth by what followeth, speaketh of himself; but he does it in a third person. The meaning is, that that man who had been thus dignified of God, in such Revelations and Visions, might well glory of such a favour; but yet, (saith he) of my self I will not glory.

But how doth the Apostle say, that of himself he will not glory, if he were the person intended? Answ. Some say, he distinguisheth concerning himself; as to his inward man, his Soul, (which was rapt into the third Heavens) he did glory; but as to his Body or outward Man, he would not glory in any thing which he had done, but only in what he had suffered. I should rather interpret it thus, in this the Lord greatly dignified me; but here was nothing of my self, of my self therefore I will not glory in any thing; except those things which I have suffered for the name of God.

Marginal references: Chap. 11.30.

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 :

If I should have a mind to glory, I should not be a Fool, for I would not glory in things that were not true. And though a man, in speaking things of himself which are true, may sometimes betray folly, (viz. where he doth it meerly to set forth himself, and make himself to appear a greater person than indeed he is) yet for a man to glory of himself, where the honour of God is concerned in the Vindication of himself from reproaches and calumnies, speaks not any folly:

but (saith the Apostle) (I forbear, having no desire that any should think of me above what he seeth in me, or heareth of me, from others mouths and not mine own.

Marginal references: Chap. 10.8. & 11.16.

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 .

The best of Gods People have in them a root of Pride, or a disposition to be exalted above measure, upon their receit of favours from God not common to others (of which nature extraordinary Revelations are none of the meanest, especially, when they are multiplyed, and as it seems they were here to Paul)

To prevent the breaking out of which, the Apostle here tells us, that he had a thorn in the flesh given him. It is variously guessed what this was; He calleth it a thorn in the flesh; but whether (supposing flesh to be here strictly tken) he meaneth some Disease affecting his Body with pain and smart; and if so, what that specifical Disease was, is no where revealed, and very incertainly conjectured: Or whether (taking flesh in a large sense for his state in the flesh) he meaneth some motions to sin made to him from the Devil; the importunity of which, made them very grievous and afflictive to him, being in the flesh: Or (as others think) motions to sin from his own Lusts; which God suffered to stir in him, withholding such influence of his Grace, by which he ordinarily kept them under, and in subjection; is very uncertain. The last mentioned seem to be least probable. For although

the Devil hath an influence upon our Lusts, to excite and educe them into acts, yet it seems not according to the language of holy Wri[illegible: 1 letter], to call these Messengers of Satan; neither is it probable, that St Paul would have reckoned these amongst the gifts of God unto him: Nor was this a[illegible: 1 letter] infirmity which he would have gloried in, or which would have commended him; nor doth the term buffet so well agree to this sense. It seems therefore more properly to be interpreted, either of some great bodily affliction, or some diabolical importunate temptation, with which God after these abundant Revelations, suffered this great Apostle to be infested; that he might be kept humble, and not lifted up upon this great favour which God had shewed him; which, considering the danger of Pride, might well be reckoned amongst the gifts of God to this great Apostle. And so he here gives another reason why he would not glory in the abundance of his Revelations, because God by this Providence had let him know, that his will was, that he should walk humbly notwithstanding them: And it had been very improper for him, being immediately upon this favour humbled by such a Providence, to have lifted up himself by reason of it.

Marginal references: See Ezech. 28.24.

8 For this thing I besought the Lord thrice, that it might depart from me .

For the removal of this affliction (of what nature soever it was) for the taking of this thorn out of my flesh, I prayed often. It is lawful for us to pray for the removal of bodily Evils; though such Prayer must be always attended with a due submission to the wisdom and will of God; they being not Evils in themselves, but such tr[illegible: 1 letter]als as God intendeth for our good (as it was here in Paul's Case) and which issue in our spiritual advantage.

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 .

Paul prayed, and God answered; not in specie (doing the very thing for him which he asked) but in valore, giving him what was every whit as valuable. His answer was, My grace (my love and favour, not that which the Apostle had already received, but which God was resolved further to shew him; strengthening and supporting him under his tryals, as also comforting and refreshing him;) shall be enough for thee to uphold thee under the present tryal which is so burdensome to thee.

For my divine power, in upholding and supporting my people, is never so glorious, as when they are under weaknesses in themselves. When they are sensible of the greatest impotency in themselves, then I delight most to exert and put forth my power in them and for them, my power then is most evident and conspicuous, and will be best acknowledged by my people.

Therefore (saith the Apostle) I will chuse to glory in my infirmities, that the power of Christ may rest on me. Those dispensations of Providence, in which the Souls of men have the greatest experiences of the power and strength of Christ, are most to be gloryed in; but such are states of infirmities. This Text confirmeth Christ to be God blessed for ever; for by his power it is that we are supported under tryals, his strength it is which is made perfect in the weakness of poor Creatures.

10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong .

Amongst other reasons why I rather chuse to glory in what I suffer for Christ, (which is what he here calleth infirmities, and further openeth by Reproaches, Necessities, Persecutions and Distresses for Christs sake) this is one; that I never find my self more strong in the Habits and Acts of the Grace that is in me, than when I am thus made weak. What the Apostle here faith of himself, the people of God have ever since his time ordinarily experienced: then it is, that they are made strong, in the exercises of saith, and patience, and love to God. A Child of God seldom walks so much in the view of God as his God, and in the view of his own sincerity, as when, as to his outward condition and circumstances in the World, he walks in the dark and seeth no light.

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 .

I may amongst some of you (who interpret all things I say into the worst sense) gain nothing but the reputation of a weak man, wanting understanding, for speaking so much in my own Commendation; (contrary to the Rules of modesty in ordinary Cases.)

But it is not matter of choice, but of necessity to me; the ill will which some amongst you have to my honour and reputation, and continual defaming me as a vile and contemptible person, hath constrained me, for the honour of Christ (whose Apostle I am) and the vindication of my own reputation, to boast in this manner: at least to relate what God hath done for, and in, and by me.

It was your duty to have vindicated me from the aspersions cast upon me. So others mouths should have praised me, and not my own; I must speak, because you hold your Peace, or do worse in calumniating me.

For you cannot but say, that I neither in my Apostolical Call, and Commission, nor yet in my Gifts and Graces, nor in my Labours, nor in my Sufferings, come behind those that are commonly thought to be the chiefest of the Apostles; Though (in some of your opinions) I be nothing; or indeed of or from my self, am nothing; doing all that I do through Christ that strengtheneth me, and by the grace of God being what I am.

Marginal references: Chap. 11.; Chap. 11.; 1 Cor. 4.[illegible: 1 letter] & 15.8, 9. Eph. 3.8.

12 Truly the signs of an apostle were wrought among you in all patience, in signs and wonders, and mighty deeds .

I had not only a Call to my Apostleship, (of which indeed you were no Witnesses, but I amongst you evidenced my Call by such Signs, as were sufficient to declare m[illegible: 1 letter] to you to be a true Apostle.) Amongst these, he reckons 1. Patience. 2. Miracles. The first refers to those many labours which he had, in travelling to propagate the Gospel, in Preaching, Writing, &c. this manifested him called of God to the work. 2. Miraculous operations were another sign; for though the working of Miracles was not restrained to the Apostolical Office, yet when they were wrought in confirmation of the Doctrine which the Apostle had first preached, and so were a Seal of his Ministry, they were truly signs of his Apostleship: it being no way probable, that the God of truth, would have communicated his power to men for the confirmation of lies, or of an employment to which he had never called them.

Marginal references: 1 Cor. 9.2. [illegible: 1 word]. 4.2. & [illegible: 1 letter].[illegible: 1 letter]. & 11.6.

13 For what is it wherein ye were inferiour to other Churches, except it be that I my self was not burdensome to you ? Forgive me this wrong.

Wherein have not you been used as any other Gospel-Churches were, where Peter, or Iames, or any other of the Apostles have laboured? Hath not the same Doctrine been preached to you? Have not as great Miracles been wrought amongst you? Hath not the Holy Ghost been as plentifully shed abroad amongst you, to inrich you with all spiritual Gifts? So as you have come behind in no Gospel benefit. I know of nothing in which it hath not fared with you as with other Churches, except in this; that whereas in other Churches the Apostles or their Pastors, have been burdensome to them, taking Stipends and Salaries for their pains; I have forborn it and have not at all charged you. If this be a wrong to you, I hope it is not of that nature, but I may obtain of you a pardon for it. The reasons of the Apostles thus sparing the Church of Corinth more than some other Churches, we have before guessed at.

Marginal references: Chap. 11.9.

14 Behold, the third time I am ready to come to you , and I will not be burdensom 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 .

We read in holy Writ but of two Journies which the Apostle made to Corinth, Acts 18.1. & 20.3. and the latter is believed to have been after the writing of this Epistle. We must not think that all these motions are set down in Scripture. It is manifest, that Paul had thoughts of going oftner, Acts 19.21. 1 Cor. 16.5. Chap. 1.15. Man purposeth, but God disposeth. For which reason, Iames adviseth us to add, If God will, to our expressions, testifying our resolutions.

He lets them know, that he was coming to them, with the same resolutions he had before taken up, not to put them to any charge.

For that, which should be the design of every faithful Minister, was his design; viz. the gaining their Souls to Christ, and perfecting of them, that in the day of Judgment he might present them as a pure and chast Virgin unto Christ. His business was not to inrich himself by them; he sought the good of their Souls, not their Estates.

He looked upon them as his Children, upon himself as their Parent. And though indeed Children ought to relieve their Parents, if in want, yet it is not the course of the World for Children to lay up for their Parents.

But, on the contrary, it is the course of Parents to maintain their Children, and to lay up for them.

Marginal references: [illegible: 1 word]. 13.1.; [illegible: 1 word] 20.33.

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 am so far from desiring your money, that if I had it, I would willingly spend it for you; and I do spend my strength for you, willing to die in your service, labouring for the good of your immortal Souls.

But I am very unhappy as to some of you, who will not rightly understand me, but love me the less, the more they see my love to them.

Marginal references: Chap. 1.6. [illegible: 1 word] 1.24. [illegible: 1 letter] Tim. 2.10.; Gr. for your [illegible: 1 word].; Chap. 6.12, [illegible: 2 letters].

16 But be it so: I did not burden you: nevertheless, being crafty, I caught you with guile .

I hear what some say, It is true, that when I was my self with you, I laid no burden upon you, did not put you upon any Collection for me; but, like a crafty man, I set others to take money of you for my use. So as, what I did not by my self, I did by those whom I imployed. This appeareth to be the sense by what followeth in the next verse, where he appealeth to them for his vindication in this particular.

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 ?

The Apostle, to avoid or wipe off this imputation, appealeth to themselves, to name any person (whom he had sent unto them) that had taken any thing of them for his use. He saith, that he desired Titus to come to them, of this desire we read before Chap. 8.6, 16, 18, 22.

With him (he saith) he sent another Brother; this is that Brother, of whom he had said, v. 18. That his praise was in the Gospel throughout all the Churches. Some guess it was Luke, but there is no certainty of that; he appeals to them, whether either of these made a gain of them? that is, took any thing of them.

And whether they did not walk in the same spirit, and in the same steps? Whether they did not shew the same generosity and freedom? And by their behaviour amongst them did not shew, that they did not seek what was theirs (to be inriched, by their Estates) but them; to communicate the riches of Grace to their Souls. The circumstances of Gods Providence may be such towards faithful Ministers, as that they may be constrained to make use of others to do their work; but such, so near as they can judge, will never make use of any therein, but such as are of the same Spirit with themselves, and walk in the same steps.

19 Again, think you that we excuse our selves unto you ? We speak before God in Christ : but we do all things, dearly beloved, for your edifying .

Some of you may think, that I speak all this in my own defence, and seek only my own credit and reputation amongst you. I do not so,

I speak as a Christian, as one who knows that God knoweth, seeth, and observeth what I say; searching my heart, and trying my reins.

All that I say I speak for your good, that you may be built up in Faith, and Love, and all other Graces: A great hinderance to which, is prejudice against me, and such as are the Ministers of the Gospel to you; which I therefore desire (what in me lieth) to prevent and obviate. The Apostle, not only here, but in several other parts of these, and other his Epistles, declares what ought to be the great end of his, and all other Ministers, viz. the Edification of people. The Conversion of the Unconverted, and the perfecting of those in whom the foundation is laid, building them up in all good spiritual habits; both of these come under the notion of Edification. If we consider Christ as the Foundation, Conversion is Edification; the building up of Souls upon Christ, who is the Gospel foundation; and other foundation can no man lay. If we consider the infusion of the first habits of Grace into the Soul, as the Foundation, Edification signifies a going on from Faith to Faith, a growing in Grace and in the knowledge of the Lord Jesus Christ, a going on to perfection. The true Minister of Christ ought to make Edification in both of these senses his end and his great end; for by this means is God glorified, the Souls of his people benefited, and eternally saved.

Marginal references: Chap. 5.12▪

20 For I fear, lest when I come, I shall not find you such as I would , and that I shall be found unto you such as ye would not , lest there be debates , envyings , wraths, strifes, back-bitings, whisperings, swellings, tumults.

A good man, especially a faithful Minister of the Gospel, will be concerned at the sins of others, and as to their spiritual welfare. A profane person, either rejoyceth in the sins of others, or at least is unconcerned for them; but a good man cannot be so; as knowing the sins of others reflect dishonour upon God.

He also cannot delight in the punishments of others, or doing any thing which may be ingrateful to them. Paul feareth lest the miscarriages of this Church should inforce from him some acts of [illegible: 1 letter]everity.

He instanceth in some particular disorders in the members of this Church, which he feared that he should find amongst them not amended; all the effects of Pride, and Passion.

Debates, or contentions, such as he had taxed them for, 1 Cor. 1.11. and 3.3.

Envyings, or heats of Passion; Envying of one another for their gifts, &c. The other things which he mentioneth, are all sins against that Brotherly love which ought to be found amongst Christians, and tending to ruptures amongst them; and teach us how contrary these are to the duty of Christians, who are one body.

Marginal references: 1 Cor. 4.21. Chap. 10.2. & 13.2, 10.

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 .

From hence it appeareth, that this Church of Corinth, (though it had many in it, without doubt, who were true and sincere Christians, yet) had also many in it which were otherwise; yea, many that were scandalous; (for such are those mentioned in this Verse.) Again, the Apostles mentioning of many that had committed Vncleanness, Fornication, and Lasciviousness, and not repented; whenas he had only given order for the Excommunication of one incestuous person, 1 Cor. 5. and in this Epistle, Chap. 7. had given order for the restoring him upon his repentance; lets us know, that the Governours of Churches ought to use a great deal of Prudence in the administring of Church-censures. We are also further taught, That nothing more afflicteth a godly person, who hath the charge of the Souls of others, than to see them go on in courses of sin without repentance. Whether bewailing, in this Verse, implieth proceeding to Ecclesiastical Censures, (as several Interpreters think) I doubt; for as the word doth not necessarily imply [illegible: 1 letter]t, so his sparing use of that Rod, which he could (though absent) have as well used against other unclean persons as one incestuous person; and chusing rather that the Sentence should be declared against him by the Church in his absence, than by himself when present; inclineth me to think, that by bewailing here, he only means a Christian afflictive sense of their miscarriages; whereas his desire was, that he might have a chearful comfortable journey to, and abode with them. But yet, in the next Chapter, he seemeth to threaten something more against some particular offenders.

The Apostle's Rapture. (a. d. 57.)

1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 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. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 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. 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. 8 For this thing I besought the Lord thrice, that it might depart from me. 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. 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.

Here we may observe,

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

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v. 7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, v. 7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, v. 8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things:—[1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (v. 9), and took pleasure in them, v. 10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, v. 10. And the reason of his glory and joy on account of these things was this—they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

Paul's Expostulations. (a. d. 57.)

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. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 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. 15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you? 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? 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. 20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 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.

In these verses the apostle addresses himself to the Corinthians two ways:—

I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them v. 11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles—so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation—so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.

II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (v. 13) he had not been burdensome to them, for the time past, and tells them (v. 14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (v. 15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, v. 15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, v. 16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others—We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, v. 19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, v. 20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, v. 21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them.

CHAP. XII. Verſe 1. It is not expedient for me]

BEcauſe it carries a ſhew at leaſt of pride and folly: and Chriſtians muſt be ſhy of the very ſhews and ſhadows of ſin; Miniſters eſpecially, whole practice eaſily paſſeth into an example. Howbeit for the Corinthians it was expedient, becauſe they thought more meanly of Paul then was meet.

To viſions and revelations] The falſe Apoſtles, haply, boaſted of ſuch; as ſome ſeducers do now-adaies, who dream Midianitiſh dreams, and then tell the ſame to their neighbours for Goſpel. But take heed, the old Prophet may bring men into the lions mouth by telling them of an Angel that ſpake to him.

Verſe 2. I knew a man in Chriſt] i. e. A Chriſtian and approved, 2 Cor. 13.5.

Above fourteen years ago] See the Note on Act. 9.9, All this while till now, [non-Latin text not transcribed]. he had held his tongue. Taciturnity (in ſome caſes) is a Chriſtian vertue. Either be ſilent, or ſay ſomewhat that is better then ſilence, was an old morall precept.

Verſe 3. Whether in the body, &c.] So far did he forget and neglect his own body, which is ſo dear and near a thing in compariſon of that incomparable delight he then took in the Lord, Oh that joy! ò my God when ſhall I be with thee! Theſe were the dying words of the laſt Lord Harrington, that was in heaven afore-hand, O the joyes, the joyes, the unspeakable joyes that [illegible: 1 letter] fe[illegible: 1 letter]l in my ſoul! ſaid another that was even entting into heaven, and had a foretaſte of eternall life. Peter in the transfiguration was ſo tranſported that he never thought of a tabernacle for himſelf, Mat. 17. he cared not to lie without doors, ſo he might longer enjoy that glimpſe of heavens glory.

Verſe 4. How that he was caught up] Not locally (likely) but in ſpirit, as Act 7.56. Ezek. 8.3.

Into Paradiſe] heaven, whereof that earthly Paradiſe was but a dark ſhadow. Hierome comforting a young Hermite, bad him look up to heaven, Et paradiſum mente deambulare, to take a few turns in Paradiſe by his meditations, aſſuring him that ſo long as he had Paradiſe in his minde, and heaven in his thought, Tamdiù in eremo non eris, He ſhould not be ſenſible of his ſolitarineſſe.

Ʋnspeakable words] Wordleſſe words, [non-Latin text not transcribed]. ſuch as words are too weak to utter. Nec Christies, nec Coelum patitur hyperbolen. A man cannot hyperbolize in ſpeaking of Chriſt and heaven; but muſt entreat his hearers, as Tully doth his Readers concerning the worth of L. Craſſus, Ʋt majus quiddam de ijs, quàm quae ſcripta ſunt ſuspicarentur, [illegible: 1 letter]. De Oratore. that they would conceive much more then he was able to expreſſe. It is as eaſie to compaſſe the heaven with a ſpan, or contain the ſea in a nut-ſhell, as to relate heavens happineſſe.

Verſe 5. Yet of my ſelf I will not glory] Non niſi coactus, ut ſuprà. Paul was a modell of modeſty, a very crucifix of mortification, as one calleth him.

But in mine infirmities] i. e. My troubles; ſo called, either becauſe under them we ſeem infirm and contemptible: or elſe, for that afflictions oft ſhew our infirmities, our impatience, &c. they make us ſick of the fret, &c.

Verſe 6. Leſt any man ſhould think of me] Let no man, ſaith Gregery, deſire to ſeem more then he is, that ſo he may be more then he ſeems. It pleaſeth me not, ſaith Augustine, that by many I am thought to be that which I am not. For truly they love not me, but another for me, Si non quod ſum, ſed quod non ſum diligunt, if they love not that I am, but that I am not.

Verſe 7. And leſt I ſhould be exalted] So leſt Ezekiel ſhould be lifted up with his many rare viſions, he is frequently called Sonne of man, to put him in minde of his mortall, miſerable condition.

A thorn in the fleſh] A corruption edg'd with a temptation. Satan ſent ſome Dalilah to lull Paul aſleep in her lap, and binde him with withes of green delights: but his watchfull ſoul diſpleaſed deeply with that fleſh-pleaſing force, complained thereof, ſhaked himſelf, and ſo found eaſe.

To buffet me] Perhaps in a proper ſenſe Paul might feel the devils fingers: Take it metaphorically for temptations, and then they are fitly called buffetings, becauſe they come ſo thick upon a mans ſpirit, that he can hardly take breath. He dogs good hearts with fouleſt luſts ſometimes, as of Atheiſme, Idolatry, blaſphemy, murther, &c. In all or any of which, if the ſoul be meerly paſſive (as the word buffeting here implies) they are Satans ſins, and our croſſes only.

Leſt I ſhould be exalted] If Paul had not been buffetted, who knows whether he would have ſwelled. He might have been carried higher in conceit, then before he was in his ecſtaſie.

Verſe 8. I beſought the Lord thrice] i. e. Frequently and fervently. God reſpecteth not the Arithmetike of our praiers, how many they are, nor the thetorike of our praiers, how neat they are, or the Geometry of our praiers, how long they are: nor the muſick of our praiers, how melodious they are: nor the Logick of our praiers, how methodicall they are: but the Divinity of our praiers, how heart-ſprung they are. Not gifts, but graces prevail in praier.

Verſe 9. My grace is ſufficient for thee] God ſometimes gives pardoning grace, where yet he denies prevailing grace. He roots not out all our Canaanites at once, but leaves ſome to try and exerciſe us.

For my ſtrength is made perfect] It is an act of as great power in God, to keep our ſpark of grace alive amidſt ſo many corruptions, as to keep a ſire alive upon the face of the ſea. The angels are kept with much leſſe care, charge and power then we; becauſe they have no biaſſe, no weight of ſin hung upon them.

Verſe 10. [non-Latin text not transcribed]. Therefore I take pleaſure] I am well apaid of them, I reckon them among Gods love-tokens, pledges of his, loves and badges of my ſonſhip.

For I am weak, then, &c.] This is a ſeeming contradiction. God, ſaid Luther, doth moſt of his works in medijs contrarijs, [non-Latin text not transcribed]. by contraries. He hath a way by himſelf, ſaith Nazianzen, that he may be the more admired.

Verſe 11. For in nothing am I behinde] And yet there were a ſort of ſilly ſouls (that thought themſelves jolly fellows) in the daies of Zuinglius, anno 1519. that talked thus at Zurich, Quis tandem Paulus? nonne homo est? Apoſtolus eſt, ſed ſuburbanus tantùm, non ex 12. viris, non cum Chriſto eſt converſatus, articulum fidei non compoſuit. Zuing l. Tom. 1. 1. operum. What was Paul? but a man: an Apoſtle he was, but of an inferiour rank. He was not of the twelve; he converſed not with Chriſt, he compoſed not any of the twelve Articles of the Creed. We would as ſoon believe Thomas or Scorus, as Paul, &c.

Verſe 12. In all patience] A grace to be gloried in: Job is crowned and chronicled for it.

Verſe 13. Forgive me this wrong] A pleaſant irony, ſuch as whereof this Epiſtle is full. It is ſaid of a wiſe man, Quod objecta probra ut viſus nocturnos, & vanas ſomniorum imagines digno ſupplicio puniat, festivo ſcilicet contemptu & oblivione, vel ſi tanti eſt, miſericordia elevet. Joh Wover in Polymath.

Verſe 14. For I ſeek not yours] Not the fleece but the flock. He had not thoſe inſtruments of a fooliſh ſhepherd, forcipes & mulctram, the ſhears and milke-pale, &c. The whole Senate can witneſſe, ſaith Beza, that whereas Calvin had a very ſmall ſtipend, yet was he ſo farre from being diſcontent therewith, that a more ample allowance being freely offered him, he obſtinately refuſed it. All the goods that he left behinde him when he died, his library alſo being ſold very dear, came ſcarce to three hundred French-crowns.Melch Adam. 359. Non opes, non gloriam, non voluptates quaeſivi, ſaid Melancthon, I never ſought riches, pleaſures or preferments: This conſcience I carry with me, whetherſoever I goe.Melch. Adam. in vita. 187. I doe ingenuouſly profeſſe, ſaith Mr Rolloc, that of all my ſtipends I have not laid up two pence, for I never cared for the things of this world. Luther never found himſelf once tempted to covetouſneſſe. And herein I could wiſh we were all Lutherans.

Verſe 15.Act. and Mon. fol 789. Spend and be spent] If like clouds we doe ſweat our ſelves to death, ſo ſouls may be brought home to God, it is a bleſſed way of dying.

The leſſe I be loved] This is many a good mans grief, but his reward is nevertheleſſe with God. The nurſe looks not for her wages from the childe, but from the parent.

Verſe 16. Being crafty I caught] A bleſſed craft, a high point of heavenly wiſdome, Dan. 12, 3. It is written of the fox, that when he is very hungry after prey, and can finde none, he lieth down and faineth himſelf to be a dead carcaſe, and ſo the fowls fall upon him, and then he catcheth them. Saint Paul hungering after the ſouls-health of his Corinthians, denies himſelf to gain them.

Verſe 17. Whom I ſent unto you] It is ſaid of the Pope, that he can never lack money ſo long as he can hold a pen in his hand: he can command it and have it. But Saint Paul could not skill of thoſe arts.

Verſe 18. In the ſame ſpirit] Who worketh with his own tools only, and is ever like himſelf in all the Saints: through whoſe whole courſe godlineſſe runs, as the woof doth thorow the web, as the ſpirit doth thorow the body.

In the ſame ſteps] With an upright foot, Gal. 2.14. in Chriſt, Col. 2.6. as Chriſt, 1 Joh. 2.6.

Verſe 19. That we excuſe our ſelves] And ſo, yeeld a fault.

I ſpeak before God] The witneſſe of mine innocency, Job. 16, 19. Gen. 20.6.

For your edifying] Whileſt ye conceive no ill opinion of us, which, like muddy water in a veſſel, might cauſe the moſt precious liquour of our doctrine to run over.

Verſe 20.Mimus. And that I ſhall be found] Crudelem medicum intemperans aeger facit. We delight not to fling daggers at mens faces: but if men be not told their owne, and that with ſome ſharpneſſe, they will on in ſinne to their utter ruine. Sharp waters clear the eye-ſight: and bitter potions bring on ſweet health. A weak doſe doth but ſtirre bad humours, and anger them, not purge them out: ſo it fareth with ſinnes.

Lest there be debates, envyings, &c.] K. Edward the fourth, the night before his death, ſaid to his kinſmen and friends: I remember it to my grief, that there hath bin diſcord amongſt you a great time, not alwaies for great cauſes, but poor miſtakings, &c. Some, Daniels hiſt. of Engl 2.0. like Salamanders, live alway in the fire, like trouts they love to ſwim againſt ſtream, like Phocion, they think it a goodly thing to diſſent from others.

Verſe 21. That have not repented] Impenitence maketh ſinne mortall, ſaith S. John, 1 epiſt. 5.16. or rather immortall. as ſaith S. Paul. Rom. 2.5. It is not the falling into the water that drowns, but lying in it. Gods people may ſink once and again to the bottome, but the third time they riſe and recover by repentance.

It is not expedient. It is not well; it does not become me. This may either mean that he felt and admitted that it did not become him to boast in this manner; that there was an impropriety in his doing it, though circumstances had compelled him--and in this sense it is understood by nearly, or quite, all expositors; or it may be taken ironically: "Such a man as I am ought not to boast. So you say, and so it would seem. A man who has done no more than I have; who has suffered nothing; who has been idle and at ease as I have been, ought surely not to boast. And since there is such an evident impropriety in my boasting and speaking about myself, I will turn to another matter, and inquire whether the same thing may not be said about visions and revelations. I will speak, therefore, of a man who had some remarkable revelations, and inquire whether he has any right to boast of the favours imparted to him." This seems to me to be the probable interpretation of this passage.

To glory. To boast, 2Cor 10:8,13, 11:10. One of the charges which they alleged against him was, that he was given to boasting without any good reason. After the enumeration in the previous chapter of what he had done and suffered, he says that this was doubtless very true. Such a man has nothing to boast of.

I will come. Marg., "For I will." Our translators have omitted the word (γαρ) for in the text, evidently supposing that it is a mere expletive. Doddridge renders it, "nevertheless." But it seems to me that it contains an important sense, and that it should be rendered by THEN: "Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject, and come to another." Thus the word (γαρ) is used in Jn 7:41, "Shall, THEN, (μηγαρ) Christ come out of Galilee?" Acts 8:31, "How can I, THEN, (πωςγαρ) except some man should guide me" See also Acts 19:35, Rom 3:3, Php 1:18.

To visions. The word vision is used in the Scriptures often to denote the mode in which Divine communications were usually made to men. This was done by causing some scene to appear to pass before the mind as in a landscape, so that the individual seemed to see a representation of what was to occur in some future period. It was usually applied to prophecy, and is often used in the Old Testament. Isa 1:1, and also Acts 9:10. The vision which Paul here refers to was that which he was permitted to have of the heavenly world, 2Cor 12:4. He was permitted to see what perhaps no other mortal had seen, the glory of heaven.

And revelations of the Lord. Which the Lord had made. Or it may mean manifestations which the Lord had made of himself to him. The word rendered revelations means, properly, an uncovering, αποκαλυψεις, from αποκαλυπτω, to uncover; and denotes a removal of the vail of ignorance and darkness, so that an object may be clearly seen; and is thus applied to truth revealed, because the obscurity is removed, and the truth becomes manifest.

(1) "I will come" "For I will"

I knew a man in Christ. I was acquainted with a Christian; the phrase, "in Christ," meaning nothing more than that he was united to Christ, or was a Christian. See Rom 16:7. The reason why Paul did not speak of this directly as a vision which he had himself seen, was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet he could tell them of a man concerning whom there would be no impropriety evidently in boasting. It is not uncommon, moreover, for a man to speak of himself in the third person. Thus Caesar in his Commentaries uniformly speaks of himself. And so John in his Gospel speaks of himself, Jn 13:23,24, 19:26, 21:20. John did it on account of his modesty, because he would not appear to put himself forward, and because the mention of his own name, as connected with the friendship of the Saviour in the remarkable manner in which he enjoyed it, might have savoured of pride. For a similar reason Paul may have been unwilling to mention his own name here; and he may have abstained from referring to this occurrence elsewhere because it might savour of pride, and might also excite the envy or ill-will of others. Those who have been most favoured with spiritual enjoyments will not be the most ready to proclaim it. They will cherish the remembrance in order to excite gratitude in their own hearts, and support them in trial; they will not blazon it abroad as if they were more the favourites of Heaven than others are. That this refers to Paul himself is evident for the following reasons:

(1) His argument required that he should mention something that had occurred to himself. Anything that had occurred to another would not have been pertinent.

(2.) He applies it directly to himself, (@Co 12:7,) when he says that God took effectual measures that he should not be unduly exalted in view of the abundant revelations bestowed on him.

About fourteen years ago. On what occasion, or where this occurred, or why he concealed the remarkable fact so long, and why there is no other allusion to it, is unknown; and conjecture is useless. If this epistle was written, as is commonly supposed, about the year 58, then this occurrence must have happened about the year 44. This was several years after his conversion, and of course this does not refer to the trance mentioned in Acts 9:9, at the time when he was converted. Dr. Benson supposes that this vision was made to him when he was praying in the temple after his return to Jerusalem, when he was directed to go from Jerusalem to the Gentiles, (Acts 22:17,) and that it was intended to support him in the trials which he was about to endure. There can be little danger of error in supposing that its object was to support him in those remarkable trials, and that God designed to impart to him such views of heaven and its glory, and of the certainty that he would soon be admitted there, as to support him in his sufferings, and make him willing to bear all that should be laid upon him. God often gives to his people some clear and elevated spiritual comforts before they enter into trials, as well as while in them; he prepares them for them before they come. This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently, and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance that he was called to the work of an apostle; and to mention this would savour of pride and ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.

Whether in the body, I cannot tell. That is, I do not pretend to explain it. I do not know how it occurred. With the fact he was acquainted; but how it was brought about he did not know. Whether the body was caught up to heaven; whether the soul was for a time separated from the body; or whether the scene passed before the mind in a vision, so that he seemed to have been caught up to heaven, he does not pretend to know. The evident idea is, that at the time he was in a state of insensibility in regard to surrounding objects, and was unconscious of what was occurring, as if he had been dead. Where Paul confesses his own ignorance of what occurred to himself, it would be vain for us to inquire; and the question how this was done is immaterial. No one can doubt that God had power, if he chose, to transport the body to heaven; or that he had power for a time to separate the soul from the body; or that he had power to represent to the mind so clearly the view of the heavenly world, that he would appear to see it. See Acts 7:56. It is clear only that he lost all consciousness of anything about him at that time, and that he saw only the things in heaven. It may be added here, however, that Paul evidently supposed that his soul might be taken to heaven without the body, and that it might have separate consciousness, and a separate existence. He was not, therefore, a materialist, and he did not believe that the existence and consciousness of the soul was dependent on the body.

God knoweth. With the mode in which it was done, God only could be acquainted. Paul did not attempt to explain that. That was to him of comparatively little consequence, and he did not lose his time in a vain attempt to explain it. How happy would it be if all theologians were as ready to be satisfied with the knowledge of a fact, and to leave the mode of explaining it with God, as this prince of theologians was. Many a man would have busied himself with a vain speculation about the way in which it was done; Paul was contented with the fact that it had occurred.

Such an one caught up. The word which is here used (αρπαζω) means, to seize upon, to snatch away as wolves do their prey, (Jn 10:12;) or to seize with avidity or eagerness, Mt 11:12; or to carry away, to hurry off by force, or involuntarily. See Joh 6:15 Ac 8:39 23:10. In the case before us there is implied the idea that Paul was conveyed by a foreign force; or that he was suddenly seized and snatched up to heaven. The word expresses the suddenness and the rapidity with which it was done. Probably it was instantaneous, so that he appeared, at once to be in heaven. Of the mode in which it was done, Paul has given no explanations; and conjecture would be useless.

To the third heaven. The Jews sometimes speak of seven heavens, and Mohammed has borrowed this idea from the Jews. But the Bible speaks of but three heavens; and among the Jews in the apostolic ages, also, the heavens were divided into three:

(1.) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars.

(2.) The starry heavens--the heavens in which the sun, moon, and stars appear to be situated.

(3.) The heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was this upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold--this region where God dwelt, where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled. The fanciful opinions of the Jews about seven heavens may be seen detailed in Schoettgen or in Wetstein, by whom the principal passages from the Jewish writings relating to the subject have been collected. As their opinions throw no light on this passage, it is unnecessary to detail them here.

(a) "in Christ" Rom 16:7 (2) "fourteen years ago" "A.D. 46" Acts 22:17

And I knew such a man. It is not uncommon to repeat a solemn affirmation in order that it may be made more emphatic. This is done here. Paul repeats the idea, that he was intimately acquainted with such a man, and that he did not know whether he was in the body or out of the body. All that was known to God.

Into paradise. The word paradise (παραδεισον) occurs but three times in the New Testament, Lk 23:43, Rev 2:7; and in this place. It occurs often in the Septuagint, as the translation of the word garden, Gen 2:8-10,15,16, 3:1-3,8,10,23,24, 13:10, Nu 24:6; Eze 28:13, 31:8,9, Joel 2:3. And also Isa 1:30, Jer 29:5; and of the word Pardes in Neh 2:8, Eccl 2:5, Song 4:13. It is a word which had its origin in the language of eastern Asia, and which has been adopted in the Greek, the Roman, and other western languages. In Sanscrit, the word paradesha means a land elevated and cultivated; in Armenian, pardes denotes a garden around the house planted with trees, shrubs, grass, for use and ornament. In Persia, the word denotes the pleasure-gardens and parks with wild animals around the country residences of the monarchs and princes. Hence it denotes in general a garden of pleasure; and in the New Testament is applied to the abodes of the blessed after death, the dwelling-place of God and of happy spirits; or to heaven as a place of blessedness. Some have supposed that Paul here, by the word "paradise," means to describe a different place from that denoted by the phrase "the third heaven;" but there is no good reason for this supposition. The only difference is, that this word implies the idea of a place of blessedness; but the same place is undoubtedly referred to.

And heard unspeakable words. The word which is here rendered "unspeakable," (αρρητα) may either mean what cannot be spoken, or what ought not to be spoken. The word means unutterable, ineffable; and whichever idea we attach to it, Paul meant to say that he could not attempt by words to do justice to what he saw and heard. The use of the word "words" here would seem to imply that he heard the language of exalted praise; or that there were truths imparted to his mind which he could not hope to convey in any language spoken by men.

Which it is not lawful for a man to utter. Marg., "possible." Witsius supposes that the word εξον may include both, and Doddridge accords with the interpretation. See also Robinson's Lexicon. The word is most commonly used in the signification of lawful. Thus, Mt 14:4, "It is not lawful for thee to have her;" Acts 16:21, "Which it is not lawful for us to observe;" Acts 22:25, "Is it lawful for you to scourge a man that is a Roman," etc. In the same sense of lawful it is used in Mt 12:2,10,12; Mt 20:15, Mk 2:26, 10:2. When it refers to possibility, it probably means moral possibility; that is, propriety, or it means that it is right. It seems to me, therefore, that the word here rather means that it was not proper to give utterance to those things; it would not be right to attempt it. It might be also true that it would not have been possible for language to convey clearly the ideas connected with the things which Paul was then permitted to see; but the main thought is, that there was some reason why it would not be proper for him to have attempted to communicate those ideas to men at large. The Jews held that it was unlawful to pronounce the Tetragrammaton, i.e., the name of four letters, (,) JEHOVAH; and whenever that name occurred in their Scriptures, they substituted the name Adonai in its place. They maintain, indeed, that the true pronunciation is utterly lost, and none of them to this day attempt to pronounce it. But this was mere superstition; and it is impossible that Paul should have been influenced by any such reason as this.

The transaction here referred to is very remarkable. It is the only instance in the Scriptures of any one who was taken to heaven, either in reality or in vision, and who returned again to the earth, and was then qualified to communicate important truths about the heavenly world from personal observation. Enoch and Elijah were taken to heaven; but they returned not to converse with men. Elijah appeared with Moses in conversation with Jesus on the mount of transfiguration; but they conversed with him only about his decease, which he was about to accomplish at Jerusalem, Lk 9:31. There would have been no propriety for them to have spoken to Jesus of heaven, for he came down from heaven and was in heaven, (Jn 3:13,) and they were not permitted to speak to the disciples of heaven. Lazarus was raised from the dead, (Jn 11), and many of the saints which had slept in their graves arose at the death of Jesus, (Mt 27:52,) but there is no intimation that they communicated anything to the living about the heavenly world. Of all the millions who have been taken to heaven, not one has been permitted to return to bear his testimony to its glories; to witness for God that he is faithful to his promises; to encourage his pious friends to persevere; or to invite his impenitent friends to follow him to that glorious world. And so fixed is the law, so settled is the principle, that even Lazarus was not permitted to go, though at the earnest request of the rich man in hell, and warn his friends not to follow him to that world of woe, Lk 16:27-31. Mohammed, indeed, feigned that he had made a journey to heaven, and he attempts to describe what he saw; and the difference between true inspiration and false or pretended inspiration is strikingly evinced by the difference between Paul's dignified silence--verba sacro digna silentio (Horace)--and the puerilities of the prophet of Mecca. See the Koran, chap. xvii. As the difference between the true religion and imposture is strikingly illustrated by this, we may recur to the principal events which happened to the impostor on his celebrated journey. The whole account may be seen in Prideaux's Life of Mohammed, p. 43, seq. He solemnly affirmed that he had been translated to the heaven of heavens; that on a white beast, less than a mule, but larger than an ass, he had been conveyed from the temple of Mecca to that of Jerusalem; had successively ascended the seven heavens with his companion Gabriel, receiving and returning the salutations of its blessed inhabitants; had then proceeded alone within two bow-shots of the throne of the Almighty, when he felt a cold which pierced him to the heart, and was touched on the shoulder by the hand of God, who commanded him to pray fifty times a day, but with the advice of Moses he was prevailed on to have the number reduced to five; and that he then returned to Jerusalem and to Mecca, having performed a journey of thousands of years in the tenth part of a night.

The fact that Paul was not permitted to communicate what he had seen is very remarkable. It is natural to ask why it is so? Why has not God sent down departed saints to tell men of the glories of heaven? Why does he not permit them to come and bear testimony to what they have seen and enjoyed? Why not come and clear up the doubts of the pious; why not come and convince a thoughtless world; why not come and bear honourable testimony for God that he is faithful to reward his people? And especially why did he not suffer Paul, whom he had permitted to behold the glories of paradise, to testify simply to what he had seen, and tell us what was there ?

To these questions, so obvious, it is impossible to give an answer that we can demonstrate to be the true one. But we may suggest some reasons which may furnish a plausible answer, and which may serve to remove some of the perplexity in the case. I would, therefore, suggest that the following may have been some of the reasons why Paul was not permitted to communicate what he saw to men:

(1.) It was designed for the support of Paul himself, in view of the very remarkable trials which he was about to endure. God had called him to great toils and self-denials. He was to labour much alone; to go to foreign lands; to be persecuted, and ultimately put to death; and it was his purpose to qualify him for this work by some peculiar manifestation of his favour. He accordingly gave him such views of heaven that he would be supported in his trials by a conviction of the undoubted truth of what he taught, and by the prospect of certain glory when his labours should end. It was one instance when God gave peculiar views to prepare for trials, as he often does to his people now, preparing them in a peculiar manner for peculiar trials. Christians, from some cause, often have more elevated views and deeper feeling before they are called to endure trials than they have at other times--peculiar grace to prepare them for suffering. But as this was designed in a peculiar manner for Paul alone, it was not proper for him to communicate what he saw to others.

(2.) It is probable that if there were a full revelation of the glories of heaven, we should not be able to comprehend it; or even if we did, we should be incredulous in regard to it. So unlike what we see; so elevated above our highest comprehension; probably so unlike what we now anticipate, is heaven, that we should be slow to receive the revelation. It is always difficult to describe what we have not seen, even on earth, so that we shall have any very clear idea of it: how much more difficult must it be to describe heaven! We are often incredulous about what is reported to exist in foreign lands on earth, which we have not seen, and a long time is often necessary before we will believe it. The king of Siam, when told by the Dutch ambassador that water became so hard in his country that men might walk on it, said, "I have often suspected you of falsehood, but now I know that you lie." So incredulous might we be, with our weak faith, if we were told what-actually exists in heaven. We should not improbably turn away from it as wholly incredible.

(3.) There are great truths which it is not the design of God to reveal to men. The object is to communicate enough to win us, to comfort us, to support our faith--not to reveal all. In eternity there must be boundless truths and glories which are not needful for us to know now, and which, on many accounts, it would not be proper to be revealed to men. The question is not, do we know all, but have we enough safely to guide us to heaven, and to comfort us in the trials of life.

(4.) There is enough revealed of heaven for our guidance and comfort in this world. God has told us what it will be in general. It will be a world without sin; without tears; without wrong, injustice, fraud, or wars; without disease, pestilence, plague, death; and it is easy to fill up the picture sufficiently for all our purposes. Let us think of a world where all shall be pure and holy; of a world free from all that we now behold that is evil; free from pain, disease, death; a world where "friends never depart, foes never come;" a world where all shall be harmony and love--and where all this shall be ETERNAL; and we shall see that God has revealed enough for our welfare here. The highest hopes of man are met when we anticipate AN ETERNAL HEAVEN; the heaviest trials may be cheerfully borne when we have the prospect of EVERLASTING REST.

(5.) One other reason may be assigned why it was not proper for Paul to disclose what he saw, and why God has withheld more full revelations from men about heaven. It is, that his purpose is that we shall here walk by faith and not by sight. We are not to see the reward, nor to be told fully what it is. We are to have such confidence in God that we shall assuredly believe that he will fully reward and bless us, and under this confidence we are to live and act here below. God designs, therefore, to try our faith, and to furnish an abundant evidence that his people are disposed to obey his commands, and to put their trust in his faithfulness. Besides, if all the glories of heaven were revealed; if all were told that might be; and if heaven were made as attractive to mortal view as possible, then it might appear that his professed people were influenced solely by the hope of the reward. As it is, there is enough to support and comfort; not enough to make it the main and only reason why we serve God. It may be added,

(a.) that we have all the truth which we shall ever have about heaven here below. No other messenger will come; none of the pious dead will return. If men, therefore, are not willing to be saved in view of the truth which they have, they must be lost. God will communicate no more.

(b.) The Christian will soon know all about heaven. He will soon be there. He begins no day with any certainty that he may not close it in heaven; he lies down to rest at no time with any assurance that he will not wake in heaven, amidst its full and eternal splendours.

(c.) The sinner will soon know fully what it is to lose heaven. A moment may make him fully sensible of his loss--for he may die; and a moment may put him for ever beyond the possibility of reaching a world of glory.

(a) "and hear unspeakable words" Lk 23:43, Rev 2:7 (1) "lawful" "possible"

Of such an one will I glory. Of such a man it would be right to boast. It would be admitted that it is right to exult in such a man, and to esteem him to be peculiarly favoured by God. I will boast of him as having received peculiar honour from the Lord. Bloomfield, however, supposes that the words rendered "of such an one" should be translated "of such a thing," or of such a transaction; meaning, "I can indeed justly boast of my being caught up to heaven, as of a thing the whole glory of which pertains to him who has thus exalted me; but of myself, or of anything in me, I will not boast." So Rosenmuller explains it. But it seems to me that the connexion requires that we should understand it of a person, and that the passage is partly ironical. Paul speaks in the third person. He chooses to keep himself directly out of view. And though he refers really to himself, yet he would not say this directly, but says that of such a man they would admit it would be proper to boast.

Yet of myself. Directly. It is not expedient for me to boast of myself. "You would allow me to boast of such a man as I have referred to; I admit that it is not proper for me to boast directly of myself."

But in mine infirmities. My weaknesses, trials, pains, sufferings; such as many regard as infirmities. 2Cor 11:30.

(a) "of myself" 2Cor 12:9,10, 11:30 (*) "infirmities" "me weakness"

For though I would desire to glory. I take this to be a solemn and serious declaration of the irony which precedes; and that Paul means to say seriously, that if he had a wish to boast as other men boasted, if he chose to make much of his attainments and privileges, he would have enough of which to make mention. It would not be mere empty boasting without any foundation or any just cause, for he had as much of which to speak in a confident manner pertaining to his labours as an apostle, and his evidence of the Divine favour, as could be urged by any one. "I might go on to speak much more than I have done, and to urge claims which all would admit to be well-founded."

I shall not be a fool." It would not be foolish boasting; for it would be according to truth. I could urge much more than I have done; I could speak of things which no one would be disposed to call in question as laying the foundation of just claims to my being regarded as eminently favoured of God; I could seriously state what all would admit to be such."

For I will say the truth. That is, "Whatever I should say on this subject would be the simple truth. I should mention nothing which has not actually occurred. But I forbear, lest some one should form an improper estimate of me." The apostle seems to have intended to have added something more, but he was checked by the apprehension to which he here refers. Or perhaps he means to say, that if he should boast of the vision to which he had just referred, if he should go on to say how highly he had been honoured and exalted by it, there would be no impropriety in it. It was so remarkable, that if he confined himself strictly to the truth, as he would do, still it would be regarded by all as a very extraordinary honour, and one to which no one of the false teachers could refer as laying a foundation for his boasting.

Lest any man should think of me, etc. The idea in this part of the verse I take to be this: "I desire and expect to be estimated by my public life. I expect to be judged of men by my deeds, by what they see in me, and by my general reputation in respect to what I have done in establishing the Christian religion. I am willing that my character and reputation, that the estimate in which I shall be held by mankind, shall rest on that. I do not wish that my character among men shall be determined by my secret feelings; or by any secret extraordinary communication from heaven which I may have, and which cannot be subjected to the observation of my fellow-men. I am willing to be estimated by my public life; and however valuable such extraordinary manifestations may be to me as an individual, or however much they may comfort me, I do not wish to make them the basis of my public reputation. I expect to stand and be estimated by my public deeds; by what all men see and hear of me; and I would not have them form even a favourable opinion of me beyond that." This is the noble language of a man who was willing to enjoy such a reputation as his public life entitled him to. He wished to have the basis of his reputation such that all men could see and examine it. Unlike enthusiasts and fanatics, he appealed to no secret impulses; did not rest his claims for public confidence on any peculiar communications from heaven; but wished to be estimated by his public deeds. And the important truth taught is, that however much communion we may have with God; however much comfort and support in prayer, and in our favoured moments of fellowship with God; or however much we may fancy in this way that we are the favourites of Heaven; and however much this may support us in trial, still this should not be made the foundation of claim to the favourable opinions of our fellow-men. By our public character; by our well-known actions; by our lives as seen by men, we should desire to be estimated, and we should be satisfied with such a measure of public esteem as our deportment shall fairly entitle us to. We should seldom, perhaps, refer to our moments of secret, happy, and most favoured communion with God. Paul kept his most elevated joys, in this respect, secret for fourteen years: what an example to those who are constantly blazoning their Christian experience abroad, and boasting of what they have enjoyed! We should never refer to such moments as a foundation for the estimate in which our character shall be held by our fellow-men. We should never make this the foundation of a claim to the public confidence in us. For all such claims, for all the estimate in which we shall be held by men, we should be willing to be tried by our lives. Paul would not even make a vision of heaven-- not even the privilege of having beheld the glories of the upper world, though a favour conferred on no other living man--a ground of the estimate in which his character should be held! What an example to those who wish to be estimated by secret raptures, and by special communications to their souls from heaven! No. Let us be willing to be estimated by men by what they see in us; to enjoy such a reputation as our conduct shall fairly entitle us to. Let our communion with God cheer our own hearts; but let us not obtrude this on men as furnishing a claim for an exalted standing in their estimation.

(+) "say" "speak"

And lest I should be exalted. Lest I should be spiritually proud; lest I should become self-confident and vain, and suppose that I was a special favourite of Heaven. If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases. There is abundant reason to believe that Paul was naturally a proud man. He was by nature self-confident; trusting in his own talents and attainments, and eminently ambitious. When he became a Christian, therefore, one of his besetting sins would be pride; and as he had been peculiarly favoured in his call to the apostleship; in his success as a preacher; in the standing which he had among the other apostles, and in the revelations imparted to him, there was also peculiar danger that he would become self-confident, and proud of his attainments. There is no danger that more constantly besets Christians, and even eminent Christians, than pride. There is no sin that is more subtle, insinuating, deceptive; none that lurks more constantly around the heart, and that finds a more ready entrance, than pride. He who has been characterized by pride before his conversion, will be in special danger of it afterwards; he who has eminent gifts in prayer, or in conversation, or in preaching, will be in special danger of it; he who is eminently successful will be in danger of it; and he who has any extraordinary spiritual comforts will be in danger of it. Of this sin he who lives nearest to God may be in most special danger; and he who is most eminent in piety should feel that he also occupies a position where the enemy will approach him in a sly and subtle manner, and where he is in peculiar danger of a fall. Possibly the fear that he might be in danger of being made proud by the flattery of his friends may have been one reason why Paul kept this thing concealed for fourteen years; and if men wish to keep themselves from the danger this sin, they should not be forward to speak even of the most favoured moments of their communion with God.

Through the abundance of the revelations. By my being raised thus to heaven, and by being permitted to behold the wonders of the heavenly world, as well as by the numerous communications which God had made to me at other times.

There was given to me. That is, God was pleased to appoint me. The word which Paul uses is worthy of special notice. It is that this "thorn in the flesh" was given to him, implying that it was a favour. He does not complain of it; he does not say it was sent in cruelty; he does not even speak of it as an affliction; he speaks of it as a gift, as any man would of a favour that had been bestowed. Paul had so clear a view of the benefits which resulted from it, that he regarded it as a favour, as Christians should every trial.

A thorn in the flesh. The word here used (σκολοψ) occurs nowhere else in the New Testament. It means, properly, anything pointed or sharp, e.g., a stake or palisade, (Xen. Anab. 5,2,5;) or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of , (sir) in Hoss 2:6, "I will hedge up thy way with thorns;" to denote a pricking briar in Eze 28:24, as a translation of , (sillon,) meaning a thorn or prickle, such as is found in the shoots and twigs of the palm-tree; and to denote "pricks in the eyes," Nu 33:55, as a translation of , (sikkim,) thorns or prickles. So far as the word here used is concerned, it means a sharp thorn or prickle; and the idea is, that the trial to which he refers was as troublesome and painful as such a thorn would be in the flesh. But whether he refers to some infirmity or pain in the flesh or the body is another question, and a question in which interpreters have been greatly divided in opinion. Every one who has become familiar with commentaries knows that almost every expositor has had his own opinion about this, and also that no one has been able to give any good reason for his own. Most of them have been fanciful; and many of them eminently ridiculous. Even Baxter, who was subject himself to some such disorder, supposes that it might be the stone or gravel; and the usually very judicious Doddridge supposes that the view which he had of the glories of heavenly objects so affected his nerves as to produce a paralytic disorder, and particularly a stammering in his speech, and perhaps also a ridiculous distortion of the countenance. This opinion was suggested by Whitby, and has been adopted also by Benson, Macknight, Slade, and Bloomfield. But though sustained by most respectable names, it would be easy to show that it is mere conjecture, and perhaps quite as improbable as any of the numerous opinions which have been maintained on the subject. If Paul's speech had been affected, and his face distorted, and his nerves shattered by such a sight, how could he doubt whether he was in the body or out of it when this occurred? Many of the Latin Fathers supposed that some unruly and ungovernable lust was intended. Chrysostom and Jerome suppose that he meant the headache; Tertullian, an earache; and Rosenmuller supposes that it was the gout in the head, (kopfgicht,) and that it was a periodical disorder such as affected him when he was with the Galatians, Gal 4:13. But all conjecture here is vain; and the numerous strange and ridiculous opinions of commentators is a melancholy attestation of their inclination to fanciful conjecture, where it is impossible, in the nature of the case, to ascertain the truth. All that can be known of this is, that it was some infirmity of the flesh, some bodily affliction or calamity, that was like the continual piercing of the flesh with a thorn, Gal 4:13; and that it was something that was designed to prevent spiritual pride. It is not indeed an improbable supposition that it was something that could be seen by others, and that thus tended to humble him when with them.

The messenger of Satan. Among the Hebrews it was customary to attribute severe and painful diseases to Satan. Comp. Job 2:6,7, Lk 13:16. In the time of the Saviour, malignant spirits are known to have taken possession of the body in numerous cases, and to have produced painful bodily diseases; and Paul here says that Satan was permitted to bring this calamity on him.

To buffet me. To buffet, means to smite with the hand; then to maltreat in any way. The meaning is, that the effect and design of this was deeply to afflict him. Doddridge and Clarke suppose that the reference is here to the false teacher whom Satan had sent to Corinth, and who was to him the source of perpetual trouble. But it seems more probable to me that he refers to some bodily infirmity. The general truth taught in this verse is, that God will take care that his people shall not be unduly exalted by the manifestations of his favour, and by the spiritual privileges which he bestows on them. He will take measures to humble them; and a large part of his dealings with his people is designed to accomplish this. Sometimes it will be done, as in the case of Paul, by bodily infirmity or trial, by sickness, or by long and lingering disease; sometimes by great poverty, and by an humble condition of life; sometimes by reducing us from a state of affluence, where we were in danger of being exalted above measure; sometimes by suffering us to be slandered and calumniated, by suffering foes to rise up against us who shall blacken our character, and in such a manner that we cannot meet it; sometimes by persecution; sometimes by want of success in our enterprises, and, if in the ministry, by withholding his Spirit; sometimes by suffering us to fall into sin, and thus greatly humbling us before the world. Such was the case with David and with Peter; and God often permits us to see in this manner our own weakness, and to bring us to a sense of our dependence and to proper humility by suffering us to perform some act that should be ever afterward a standing source of our humiliation; some act so base, so humiliating, so evincing the deep depravity of our hearts, as for ever to make and keep us humble. How could David be lifted up with pride after the murder of Uriah? How could Peter after having denied his Lord with a horrid oath? Thus many a Christian is suffered to fall by the temptation of Satan, to show him his weakness and to keep him from pride; many a fall is made the occasion of the permanent benefit of the offender. And perhaps every Christian who has been much favored with elevated spiritual views and comforts can recall something which shall be to him a standing topic of regret and humiliation in his past life. We should be thankful for any calamity that will humble us; and we should remember that clear and elevated views of God and heaven are, after all, more than a compensation for all the sufferings which it may be necessary to endure in order to make us humble.

(a) "in the flesh" Eze 28:24, Gal 4:14 (b) "messenger of Satan" Job 2:7, Lk 13:16

For this thing. On account of this; in order that this calamity might be removed.

I besought the Lord. The word "Lord" in the New Testament, when it stands without any other word in connexion to limit its signification, commonly denotes the Lord Jesus Christ. Acts 1:24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was, that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of Christ, implied in that answer, should rest on him. He would glory in trials if such was their result. Even Rosenmuller maintains that it was the Lord Jesus to whom this prayer was addressed, and says that the Socinians themselves admit it. So Grotius (on 2Cor 12:9) says that the answer was given by Christ. But if this refers to the Lord Jesus, then it proves that it is right to go to him in times of trouble, and that it is right to worship him. Prayer is the most solemn act of adoration which we can perform; and no better authority can be required for paying Divine honours to Christ than the fact that Paul worshipped him, and called upon him to remove a severe and grievous calamity.

Thrice. This may either mean that he prayed for this often, or that he sought it on three set and solemn occasions. Many commentators have supposed that the former is meant. But to me it seems probable that Paul, on three special occasions, earnestly prayed for the removal of this calamity. It will be recollected that the Lord Jesus prayed three times in the garden of Gethsemane that the cup might be removed from him, Mt 26:44. At the third time he ceased, and submitted to what was the will of God. There is some reason to suppose that the Jews were in the habit of praying three times for any important blessing, or for the removal of any calamity; and Paul in this would not only conform to the usual custom, but especially he would be disposed to imitate the example of the Lord Jesus. Among the Jews three was a sacred number, and repeated instances occur where an important transaction is mentioned as having been done thrice. See Nu 22:28, 24:10, 1Sam 3:8, 20:41, 1Kgs 18:34, Prov 22:20, Jer 7:4, 22:29; Jn 21:17. The probability therefore is, that Paul on three different occasions earnestly besought the Lord Jesus that this calamity might be removed from him. It might have been exceedingly painful; or it might, as he supposed, interfere with his success as a preacher; or it might have been of such a nature as to expose him to ridicule; and he prayed, therefore, if it were possible that it might be taken away. The passage proves that it is right to pray earnestly and repeatedly for the removal of any calamity. The Saviour so prayed in the garden; and Paul so prayed here. Yet it also proves that there should be a limit to such prayers. The Saviour prayed three times; and Paul limited himself to the same number of petitions, and then submitted to the will of God. This does not prove that we should be limited to exactly this number in our petitions; but it proves that there should be a limit; that we should not be over anxious; and that when it is plain from any cause that the calamity will not be removed, we should submit to it. The Saviour in the garden knew that the cup would not be removed, and he acquiesced. Paul was told indirectly that his calamity would not be removed, and he submitted. We may expect no such revelation from heaven, but we may know in other ways that the calamity will not be removed; and we should submit. The child or other friend for whom we prayed may die; or the calamity, as, e.g., blindness, or deafness, or loss of health, or poverty, may become permanent, so that there is no hope of removing it; and we should then cease to pray that it may be removed, and we should cheerfully acquiesce in the will of God. So David prayed most fervently for his child when it was alive; when it was deceased, and it was of no further use to pray for it, he bowed in submission to the will of God, 2Sam 12:20.

(a) "thing" De 3:23-27, Ps 77:2, Lam 3:8, Mt 26:44

And he said unto me. The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again, and spake to him in an audible manner. Grotius supposes that this was done by the (Bath-qol-- "daughter of the voice") so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1Kgs 19:12, by the phrase, "a still small voice." But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial. It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows us that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus the prayer of David (2Sam 12:16-20) was not literally answered: the child for whose life he so earnestly prayed died. So the Saviour's request was not literally answered, Mk 14:36. The cup of suffering which he so earnestly desired should be taken away, was not re- moved. So in the case before us. Compare also De 3:23-27; Job 30:20, Lam 3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare, which is withheld. Some of the reasons why this is done are obvious:

(1.) The grace that will be imparted if the calamity is not removed, will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now. The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value, and may be connected with the development of some of the loveliest traits of Christian character.

(2.) It might not-be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmision for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time, it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny, should he live to be a man? So of other things.

(3.) God has often some better thing in store for us than would be the immediate answer to our prayer. Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us, is of more value than would be the mere removal of any bodily affliction.

(4.) It would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the Benefactor, and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction, and by imparting the promised grace, than by withdrawing the affliction, and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.

My grace is sufficient for thee. A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is, that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The affliction was not indeed removed; but there was a promise that the favour of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld, and never sink under the burden of our heavy woes.

My strength is made perfect in weakness. That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong, and who do not realize their need of Divine aid. It is not so completely manifested to those who are vigorous and strong, as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers, which may serve to illustrate this expression. Thus Pliny, vii. Epis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, "Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power, in times of affliction.

Most gladly therefore, etc. I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favour of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure.

That the power of Christ. The strength which Christ imparts; his power manifested in supporting me in trials.

May rest upon me. επισκηνωση. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon; or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Learn hence,

(1.) that a Christian never loses anything by suffering and affliction. If he may obtain the favour of Christ by his trials, he is a gainer. The favour of the Redeemer is more than a compensation for all that we endure in his cause.

(2.) The Christian is a gainer by trial. I never knew a Christian that was not ultimately benefited by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honours that the world could give would impart.

(3.) Learn to bear trials with joy. They are good for us. They develop some of the most lovely traits of character. They injure no one, if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. And, oh, if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there, who will not rejoice in his trials ?

(*) "strength" "power" (b) "glory in my" 1Pet 4:14 (+) "infirmities" "weaknesses" (c) "power of Christ" 1Pet 4:14

Therefore I take pleasure. Since so many benefits result from trials; since my afflictions are the occasion of obtaining the favour of Christ in so eminent a degree, I rejoice in the privilege of suffering. There is often real pleasure in affliction, paradoxical as it may appear. Some of the happiest persons I have known are those who have been deeply afflicted; some of the purest joys which I have witnessed have been manifested on a sick bed, and in the prospect of death. And I have no doubt that Paul, in the midst of all his infirmities and reproaches, had a joy above that which all the wealth and honour of the world could give. See here the power of religion. It not only supports--it comforts. It not only enables one to bear suffering with resignation, but it enables him to rejoice. Philosophy blunts the feelings; infidelity leaves men to murmur and repine in trial; the pleasures of this world have no power even to support or comfort in times of affliction; but Christianity. furnishes positive pleasure in trial, and enables the sufferer to smile through his tears.

In infirmities. In my weaknesses. 2Cor 11:30.

In reproaches. In the contempt and scorn with which I meet as a follower of Christ. 2Cor 11:21.

In necessities. In want. 2Cor 6:4, 2Cor 6:4,5.

In distresses for Christ's sake. 2Cor 6:4. In the various wants and difficulties to which I am exposed on account of the Saviour, or which I suffer in his cause.

For when I am weak, then am I strong. When I feel weak; when I am subjected to trial, and nature faints and fails, then strength is imparted to me, and I am enabled to bear all. The more I am borne down with trials, the more do I feel my need of Divine assistance, and the more do I feel the efficacy of Divine grace. Such was the promise in De 33:25, "As thy days, so shall thy strength be." So in Heb 11:34, "Who out of weakness were made strong." What Christian has not experienced this, and been able to say that when he felt himself weak, and felt like sinking under the accumulation of many trials, he has found his strength according to his day, and felt an arm of power supporting him? It is then that the Redeemer manifests himself in a peculiar manner; and then that the excellency of the religion of Christ is truly seen, and its power appreciated and felt.

(*) "infirmities" "weaknesses"

I am become a fool in glorying. The meaning of this expression I take to be this: "I have been led along in speaking of myself until I admit I appear foolish in this kind of boasting. It is folly to do it, and I would not have entered on it unless I had been driven to it by my circumstances, and the necessity which was imposed on me of speaking of myself." Paul doubtless desired that what he had said of himself should not be regarded as an example for others to follow. Religion repressed all vain boasting and self-exultation; and to prevent others from falling into a habit of boasting, and then pleading his example as an apology, he is careful to say that he regarded it as folly; and that he would by no means have done it if the circumstances of the case had not constrained him. If any one, therefore, is disposed to imitate Paul in speaking of himself, and what he has done, let him do it only when he is in circumstances like Paul, and when the honour of religion and his usefulness imperiously demand it; and let him not forget that it was the deliberate conviction of Paul that boasting was the characteristic of a fool!

Ye have compelled me. You have made it necessary for me to vindicate my character, and to state the evidence of my Divine commission as an apostle.

For I ought to have been commended of you. By you. Then this boasting, so foolish, would have been unnecessary. What a delicate reproof! All the fault of this foolish boasting was theirs. They knew him intimately. They had derived great benefits 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 it; and hence, through their fault, he had been compelled to go into this unpleasant vindication of his own character.

For in nothing am I behind the very chiefest apostles. Neither in the evidences of my call to the apostolic office, 1Cor 9:1, seq.; nor in the endowments of the Spirit; nor in my success; nor in the proofs of a Divine commission in the power of working miracles. 2Cor 11:5.

Though I be nothing. This expression was either used in sarcasm or seriously. According to the former supposition it means that he was regarded as nothing; that the false apostles spoke of him as a mere nothing, or as having no claims to the office of an apostle. This is the opinion of Clarke, and many of the recent commentators. Bloomfield inclines to this. According to the latter view, it is an expression of humility on the part of Paul, and is designed to express his deep sense of his unworthiness in view of his past life--a conviction deepened by the exalted privileges conferred on him, and the exalted rank to which he had been raised as an apostle. This was the view of most of the early commentators. Doddridge unites the two. It is not possible to determine with certainty which is the true interpretation; but it seems to me that the latter view best accords with the scope of the passage, and with what we have reason to suppose the apostle would say at this time. It is true that in this discussion (2Cor 10, seq.) there is much that is sarcastic. But in the whole strain of the passage before us he is serious. He is speaking of his sufferings, and of the evidences that he was raised to elevated rank as an apostle, and it is not quite natural to suppose that he would throw in a sarcastic remark just in the midst of this discussion. Besides, this interpretation accords exactly with what he says in 1Cor 15:9, "For I am the least of all the apostles, that am not meet to be called an apostle." If this be the correct interpretation, then it teaches,

(1.) that the highest attainments in piety are not inconsistent with the deepest sense of our nothingness and unworthiness.

(2.) That the most distinguished favours bestowed on us by God are consistent with the lowest humility.

(3.) That those who are most favoured in the Christian life, and most honoured by God, should not be unwilling to take a low place, and to regard and speak of themselves as nothing. Compared with God, what are they? Nothing. Compared with the angels, what are they? Nothing. As creatures compared with the vast universe, what are we. Nothing: an atom, a speck. Compared with other Christians, the eminent saints who have lived before us, what are we? Compared with what we ought to be, and might be, what are we? Nothing. Let a man look over his past life, and see how vile and unworthy it has been; let him look at God, and see how great and glorious he is; let him look at the vast universe, and see how immense it is; let him think of the angels, and reflect how pure they are; let him think of what he might have been, of how much more he might have done for his Saviour; let him look at his body, and think how frail it is, and how soon it must return to the dust; and no matter how elevated his rank among his fellow-worms, and no matter how much God has favoured him as a Christian or a minister, he will feel, if he feels right, that he is nothing. The most elevated saints are distinguished for the deepest humility; those who are nearest to God feel most their distance; they who are to occupy the highest place in heaven feel most deeply that they axe unworthy of the lowest.

(a) "in nothing" 2Cor 11:5 (b) "I be nothing" Lk 17:10, 1Cor 3:7, Eph 3:8

Truly the signs of an apostle. Such miracles as the acknowledged apostles worked. Such "signs" or evidences that they were Divinely commissioned. Mk 16:16; Mk 16:17; Rom 15:19.

Were wrought among you. That is, by me. 1Cor 9:2.

In all patience. I performed those works notwithstanding the opposition which I met with. I patiently persevered in furnishing the evidence of my Divine commission. There was a succession of miracles demonstrating that I was from God, notwithstanding the unreasonable opposition which I met with, until I convinced you that I was called to the office of an apostle.

In signs, and wonders. In working miracles. Acts 2:22. What these miracles at Corinth were, we are not distinctly informed. They probably, however, were similar to those wrought in other places, in healing the sick, etc.; the most benevolent, as it was one of the most decisive proofs of the Divine power.

(a) "signs of an apostle" 1Cor 9:2

For what is it, etc. This verse contains a striking mixture of sarcasm and irony, not exceeded, says Bloomfield, by any example in Demosthenes. The sense is, "I have given among you the most ample proofs of my apostolic commission. I have conferred on you the highest favours of the apostolic office. In these respects you are superior to all other churches. In one respect only are you inferior--it is in this, that you have not been burdened with the privilege of supporting me. If you had had this, you would have been inferior to no others. But this was owing to me; and I pray that you will forgive me this. I might have urged it; I might have claimed it; I might have given you the privilege of becoming equal to the most favoured in all respects. But I have not pressed it, and you have not done it, and I ask your pardon." There is a delicate insinuation that they had not contributed to his wants, 2Cor 11:8; an intimation that it was a privilege to contribute to the support of the gospel, and that Paul might have been "burdensome to them," 1Cor 9:1; and Barnes on 1Cor 9:2-12 and an admission that he was in part to blame for this, and had not in this respect given them an opportunity to equal other churches in all respects.

Was not burdensome to you. 2Cor 10:8.

Forgive me this wrong. "If it be a fault, pardon it. Forgive me that I did not give you this opportunity to be equal to other churches. It is a privilege to contribute to the support of the gospel, and they who are permitted to do it should esteem themselves highly favoured. I pray you to pardon me for depriving you of any of your Christian privileges." What the feelings of the Corinthians were about forgiving Paul for this, we know not; but most churches would be as ready to forgive a minister for this as for any other offence.

(b) "I, myself" 2Cor 11:9

Behold, the third time I am ready to come to you. That is, this is the third time that I have purposed to come and see you, and have made preparation for it. He does not mean that he had been twice with them, and was now coming the third time; but that he had twice before intended to go, and had been disappointed. See 1Cor 16:5, 2Cor 1:15,16. His purpose had been to visit them on his way to Macedonia, and again on his return from Macedonia. lie had now formed a third resolution, which he had a prospect of carrying into execution.

And I will not be burdensome to you. I resolve still, as I have done before, not to receive a compensation that shall be oppressive to you. 2Cor 11:9,10.

For I seek not your's, but you. I desire not to obtain your property, but to save your souls. This was a noble resolution; and it is the resolution which should be formed by every minister of the gospel. While a minister of Christ has a claim to a competent support, his main purpose should not be to obtain such a support. It should be the higher and nobler object of winning souls to the Redeemer. See Paul's conduct in this respect explained in the. Acts 20:33.

For the children, etc. There is great delicacy and address in this sentiment. The meaning is, "It is not natural and usual for children to make provisions for their parents. The common course of events and of duty is for parents to make provision for their offspring. I, therefore, your spiritual father, choose to act in the same way. I make provision for your spiritual wants; I labour and toil for you as a father does for his children. I seek your welfare, as he does, by constant self-denial. In return, I do not ask you to provide for me, any more than a father ordinarily expects his children to provide for him. I am willing to labour as he does, content with doing my duty, and promoting the welfare of those under me." The words rendered "ought not" (ουοφειλει) are to be understood in a comparative sense. Paul does not mean that a child ought never to provide for his parents, or to lay anything up for a sick, a poor, and an infirm father; but that the duty of doing that was slight and unusual compared with the duty of a parent to provide for his children. The one was of comparatively rare occurrence; the other was constant, and was the ordinary course of duty. It is a matter of obligation for a child to provide for an aged and helpless parent; but commonly the duty is that of a parent to provide for his children. Paul felt like a father toward the church in Corinth; and he was willing, therefore, to labour for them without compensation.

(c) "I seek not your's" 1Cor 10:33, 1Thes 2:8

And I will very gladly spend. I am willing to spend my strength, and time, and life, and all that I have for your welfare, as a father cheerfully does for his children. Any expense which may be necessary to promote your salvation I am willing to submit to. The labour of a father for his children is cheerful and pleasant. Such is his love for them that he delights in toil for their sake, and that he may make them happy. The toil of a pastor for his flock should be cheerful. He should be willing to engage in unremitted efforts for their welfare; and if he has any right feeling he will find a pleasure in that toil. He will not grudge the time demanded; he will not be grieved that it exhausts his strength, or his life, any more than a father will who toils for his family. And as the pleasures of a father who is labouring for his children are among the purest and most pleasant which men ever enjoy, so it is with a pastor. Perhaps, on the whole, the pleasantest employment in life is that connected with the pastoral office; the happiest moments known on earth are in the duties, arduous as they are, of the pastoral relation. God thus, as in the relation of a father, tempers toil and pleasure together; and accompanies most arduous labours with present and abundant reward.

Be spent. Be exhausted and worn out in my labours. So the Greek word means. Paul was willing that his powers should be entirely exhausted and his life consumed in this service.

For you. Marg., as in the Greek, for your souls. So it should have been rendered. So Tindal renders it. The sense is, that he was willing to become wholly exhausted if by it he might secure the salvation of their souls.

Though the more abundantly I love you, etc. This is designed doubtless as a gentle reproof. It refers to the fact that notwithstanding the tender attachment which he had evinced for them, they had not manifested the love in return which he had a right to expect. It is possible that there may be an allusion to the case of a fond, doting parent. It sometimes happens that a parent fixes his affections with undue degree on some one of his children; and in such cases it is not uncommon that the child evinces special ingratitude and want of love. Such may be the allusion here--that Paul had fixed his affections on them like a fond, doting father, and that he had met with a return by no means corresponding with the fervour of his attachment; yet still he was willing, like such a father, to exhaust his time and strength for their welfare. The doctrine is, that we should be willing to labour and toil for the good of others, even when they evince great ingratitude. The proper end of labouring for their welfare is not to excite their gratitude, but to obey the will of God; and no matter whether others are grateful or not; whether they love us or not; whether we can promote our popularity with them or not, let us do them good always. It better shows the firmness of our Christian principle to endeavour to benefit others when they love us the less for all our attempts, than it does to attempt to do good on the swelling tide of popular favour.

(1) "for you" "your souls"

But be it so. This is evidently a charge of his enemies; or at least a charge which it might be supposed they would make. Whether they ever in fact made it, or whether the apostle merely anticipates an objection, it is impossible to determine. It is clearly to be regarded as the language of objectors; for,

(1.) it can never be supposed that Paul would state as a serious matter that he had caught them with deceit or fraud.

(2.) He answers it as an objection in the following verse. The meaning is, "We admit that you did not burden us. You did not exact a support from us. But all this was mere trick. You accomplish the same thing in another way. You professed when with us not to seek our property but our souls. But in various ways you contrived to get our money, and to secure your object. You made others the agents for doing this, and sent them among us under various pretexts to gain money from us." It will be remembered that Paul had sent Titus among them to take up the collection for the poor saints in Judea, 2Cor 8:6; and it is not at all improbable that some there had charged Paul with making use of this pretence only to obtain money for his own private use. To guard against this charge was one of the reasons why Paul was so anxious to have some persons appointed by the church to take charge of the contribution. See 1Cor 16:3, 2Cor 8:19, also 2Cor 8:20-21.

Being crafty. Being cunning. That is, by sending persons to obtain money on different pretences.

I caught you with guile. I took you by deceit or fraud. That is, making use of fraud in pretending that the money was for poor and afflicted saints, when in reality it was for my own use. It is impossible that Paul should have ever admitted this of himself; and they greatly pervert the passage who suppose that it applies to him, and then plead that it is right to make use of guile in accomplishing their purposes. Paul never carried his measures by dishonesty, nor did he ever justify fraud. Acts 23:6.

Did I make a gain, etc. In refuting this slander, Paul appeals boldly to the facts, and to what they knew. "Name the man, says he, who has thus defrauded you under my instructions. If the charge is well-founded, let him be specified, and let the mode in which it was done be distinctly stated." The phrase "make a gain," (from πλεονεκτεω,) means, properly, to have an advantage; then to take advantage, to seek unlawful gain. Here Paul asks whether he had defrauded them by means of any one whom he had sent to them.

I desired Titus. To go and complete the collection which you had commenced. See 2Cor 8:6.

And with him I sent a brother. 2Cor 8:18.

Did Titus make a gain of you? They knew that he did not. They had received him kindly, treated him with affection, and sent him away with every proof of confidence and respect. 2Cor 7:7. How then could they now pretend that he had defrauded them?

Walked we not in the same spirit? Did not all his actions resemble mine? Was there not the same proof of honesty, sincerity, and love which I have ever manifested? This is a very delicate turn. Paul's course of life when with them they admitted was free from guile and from any attempt to get money by improper means. They charged him only with attempting it by means of others. He now boldly appeals to them, and asks whether Titus and he had not in fact acted in the same manner; and whether they had not alike evinced a spirit free from covetousness and deceit?

(a) "Titus, and with him" 2Cor 7:2 (b) "Did Titus" 2Co 8:6

Again, think ye that we excuse ourselves unto you? 2Cor 5:12. The sense is, do not suppose that this is said from mere anxiety to obtain your favour, or to ingratiate ourselves into your esteem. This is said doubtless to keep himself from the suspicion of being actuated by improper motives, he had manifested great solicitude certainly in the previous chapters to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honour Christ.

We speak before God in Christ. We declare the simple and undisguised truth as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication; but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase "before God in Christ" means, probably, "I speak as in the presence of God and as a follower of Christ, as a Christian man." It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing or apologizing for (Greek) his conduct.

But we do all things, dearly beloved, for your edifying. All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, have been that you might have unwavering confidence in the gospel, and might be built up in holy faith. On the word edify, Rom 14:19, 1Cor 8:1; 1Cor 10:23.

(*) "excuse" "defend" (c) "ourselves" 2Cor 5:12

For I fear, lest, when I come. 2Cor 12:14.

I shall not find you such as I would. That is, walking in the truth and order of the gospel, he had feared 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. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them.

And that I shall be found unto you such as ye would not. That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that everything might be pleasant when he should come. See 1Cor 4:21. 2Cor 10:2.

Lest there be debates. I fear that there may be existing there debates, etc., which will require the interposition of the authority of an apostle. On the meaning of the word debate, see Rom 1:29.

Envyings. 1Cor 3:3.

Wraths. Anger or animosities between contending factions, the usual effect of forming parties.

Strifes. Between contending factions. 1Cor 3:3.

Backbitings. Rom 1:30.

Whisperings. Rom 1:29.

Swellings. Undue elation; being puffed up, 2Cor 8:1, 1Cor 4:6,18,19, 5:2; such as would be produced by vain self-confidence.

Tumults. Disorder and confusion arising from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavoured in this correspondence to suppress it, that all things might be pleasant when he should come among them.

(d) "when I come" 1Cor 4:21, 2Cor 13:2,10 (+) "debates" "contentions"

And lest, when I come again, my God will humble me, etc. Lest I should, be compelled to inflict punishment on those whom I supposed to have been converted under my ministry. I had rejoiced in them as true converts. I had counted them as among the fruit of my ministry. Now to be compelled to inflict punishment on them as having no religion would mortify me and humble me. The infliction of punishment on members of the church is a sort of punishment to him who inflicts it as well as to him who is punished. Members of the church should walk uprightly, lest they overwhelm the ministry in shame.

And that I shall bewail many, etc. If they repented of their sin, he could still rejoice in them. If they continued in their sin, till he came, it would be to him a source of deep lamentation. It is evident from the word "many" here, that the disorders had prevailed very extensively in the church at Corinth. The word rendered "have sinned already" means, "who have sinned before;" and the idea is, that they were old offenders, and that they had not yet repented.

The uncleanness. Rom 1:24.

And fornication, and lasciviousness, etc. 1Cor 5:1; 1Cor 6:18. This was the sin to which they were particularly exposed in Corinth, as it was the sin for which that corrupt city was distinguished. See the Introduction to the First Epistle. Hence the frequent cautions in these epistles against it; and hence it is not to be wondered at that some of those who had become professing Christians had fallen into it. It may be added, that it is still the sin to which converts from the corruptions and licentiousness of paganism are particularly exposed.

(a) "humble me" 2Cor 2:1 (b) "repented of the uncleanness" Rev 2:21 (c) "fornication and lasciviousness" 1Cor 5:1

That is, "I acknowledge it neither decent nor advantageous, with respect to myself, to go on in farther boasting and glorying; but since it may be necessary with respect to you, I will declare what visions and revelations I have received from the Lord; in which I shall give such an evidence of the favours of Christ to me, and such a testimony of my mission from heaven, as none of these false apostles or dceitful workers can pretend unto."

Learn hence, That although glorying or boasting, in itself is so expedient a thing, savours of pride, and is an evidence of folly, when it is not necessary and just, and therefore all Christians should be backward to it: Yet that which is so inexpedient in itself, may, upon a just and fitting occasion, be not only lawful, but laudable, both a necessary and commendable duty.

Observe, 2. The present subject matter of St. Paul's glorying; it was heavenly raptures and visions which he gloried in.

Learn thence, That divine revelations, acquainting the soul with heaven, are matters most worthy of humble and modest glorying. Oh! if God would vouch-safe to favour us with the sight of what St. Paul saw, what little things would crowns and sceptres, empires and kingdoms, seem to us? How would it make us long, groan and cry, to be with Christ!

But though none of us must expect such raptures and ecstasies as the apostle had, blessed be God for that clear revelation of his heavenly glory which the gospel gives, and for that assurance which faith gives, that Christ as our forerunner is entered into, and keeps possession of it, in the name and stead of all believers: He has prepared it for us, and is daily preparing us for that, and in his own appointed time will put us into the actual possession of it; not for a few hours (which was all the apostle enjoyed) but for eternal ages.

Observe, 1. That the person here spoken of was doubtless himself, otherwise it had been no cause or ground of glorying to him at all; yet he speaks in the name of a third person.

Thence note, That they who know most of God, are most modest when they come to speak of themselves.

Observe, 2. The description of the person, a man in Christ; that is, a man acted by the Spirit of Christ, above himself; and also a description of the place he was caught up into, paradise, the seat of the blessed.

Learn thence, That there is a third heaven, or heavenly paradise, where are the concerns and hopes of holy souls: And souls are not so closely tied to the body, but they may, whenever God pleases, be wrapt up into paradise, or the third heaven. The apostle not being able to tell whether he was in the body, or out of the body, sheweth that somehow the soul was there, though he could not declare nor discover the manner how.

Observe, 3. What St. Paul heard when thus wrapt up into paradise, namely, unspeakable words, such as cannot be uttered; or, if uttered, cannot be understood.

Learn thence, That the things of the heavenly paradise are to mortal men unspeakable; there is no human language that hath words fit to reveal that part of heavenly things which God hath shut up as secret from us.

Observe, lastly, St. Paul's great humility, both in concealing formerly this extraordinary favour, and now not without some difficulty and disguise mentioning it, though for defence of the gospel, in a manner, constrained thereunto; contenting himself with such a fame as his deportment and outward actions, in serving the interest of Christ, could procure, and no way avoid.

Here the apostle declares, that although this foretaste of the heavenly glory was worthy to be gloried in, and though he might boast of himself as thus exalted, yet he being purely passive in it, and advanced freely by God to it, he chose rather to ascribe unto God the entire glory of that, and content himself with glorying in such infirmities, and debasing sufferings, as he could strictly call his own, being undergone by him with an invincible courage and constancy of mind.

However, he assures them, that if he had a mind to glory of this rapture and revelation, he might do it without folly or vanity, it being most certainly true; but he chose rather to forbear, lest he should thereby give occasion to any to over-value him, and to think more highly of him, that his common behaviour, his ordinary words and actions gave them reason to do.

A wise and good man is not ambitious of more applause or commendation that what his personal worth or merits deservedly challenge; he desires no man to think or speak of him above that which he appeareth to be, which is always as he really is, being that in reality, which he is in appearance.

Observe here, The great and special sin which St. Paul was in danger of, by the abundance of revelations, namely, the sin of spiritual pride.

Learn hence, That heavenly revelations may be matter and occasion of unmeet and sinful exaltation; The holiest Christians, after their most heavenly acquaintance, are not out of danger of spiritual pride, or being too much exalted. Pride is such a sin as the holiest saint is not fully secured from; no, not when he hath been hearing unutterable words, and seeing the heavenly paradise itself; no, not if he came down from the third heaven, newly from converse with angels, yet bringing an imperfect nature with him, is he not out of danger of this sin, much less is he so when he cometh off his knees from prayer, &c.

Observe, 2. The way and means which the wisdom of God made use of for preventing St. Paul's falling into this dangerous sin of spiritual pride, and that was, the giving him a thorn in the flesh; a bodily pain, say some; a bitter persecution, say others; something that was very afflictive to the flesh, say all.

Learn thence, That spiritual pride is so dangerous a sin, that it is a mercy to be freed from it, even by bodily pain: God seeth our danger when we see not our own, and will hurt the body, to save the soul of his dearest children.

Oh, how much better is it that the body should smart, than that the soul should be overmuch exalted! It is an happy thorn in the flesh, which lets the pestilent and corrupt blood of spiritual pride out of the soul.

Lord! why do we contend and quarrel with thee for every sickness, bodily pain, or afflictive cross? Can sin be prevented or killed at too dear a rate?

Observe, 3. This thorn in the flesh is called the messenger of Satan, from whence St. Chrysostom concluded that it was some evil angel that was permitted and impowered by God to scourge and buffet him. The sufferings of the best and holiest persons in the flesh, may be the buffetings of a messenger of Satan, and yet be from God. Satan certainly intendeth our hurt, but God over-rules him as an instrument to do us good: It is no proof that a man is not a child of God, because Satan has a permission to torment his flesh. The messenger of Satan was sent to buffet me, says St. Paul, lest I should be exalted.

Note here, 1. The person prayed to, the Lord; that is, the Lord Jesus, as appears by the two next verses, that the power of Christ may rest upon me. Here is an instance of prayer directed to Christ, therefore here is an instance of Christ's divinity; prayer made to Christ at all times, in all places, and for all things, is an evidence of his omniscience, omnipotence, and omnipresence, and consequently of his being truly and essentially God.

Note, 2. The subject-matter of this prayer, and that was, for the removal of the affliction; I prayed that it might depart from me; together with the reiterated frequency of it, I besought the Lord thrice.

Learn hence, That peace with God doth not make the flesh insensible; a good man may groan under bodily pain, and lawfully pray for the removal of it; yea, be oft in prayer for it; earnest and frequent prayer is not unsuitable to sharp affliction; For this I besought the Lord thrice.

Where mark, St. Paul's conformity to his Saviour, who in his agony prayed thrice that the cup might pass, but both of them with profound submission.

Note also, That the apostles gifts of healing were not to be used at their own pleasure (then St. Paul might have healed himself) but for the confirmation of the faith, when it pleased the Holy Spirit.

Observe, In this answer that is given to St. Paul's prayer, that the mercy prayed for, is not in kind given unto him, but promised grace and strength, which is better than the mercy he prayed for.

Learn hence, That the frequent and earnest prayers of the most holy and eminent saints, for deliverance from outward troubles, may not be granted in the kind or thing desired. We are not lords, but beggars, and must leave it to God to determine the matter, the manner, the measure, the time of our afflictions.

Note farther, That as in the prayer, so in the answer, St. Paul was conformed to Christ; the one was heard, but not by removing the thorn in the flesh; but both were heard by assurance and supply of divine strength, and sufficient grace to help in time of need; He said unto me, my grace is sufficient for thee.

Learn hence, That the grace of Christ is sufficient for his people in all their afflictions; sufficient for their preservation, to keep them from falling away from God and godliness, by the temptation which always attends affliction; sufficient for their sustentation, to uphold and support them in and under their heaviest pressures and afflictions and sufficient to render their afflictions truly advantageous and serviceable to them, to make them more holy, humble, heavenly, conformed unto Christ, &c.

This is not to be understood as if our weakness added any thing to God's power, or could make his power perfect. But our weakness renders God's power more illustrious, he delights in and under our weakness, to manifest most of his helping power; as the stars never shine so gloriously as in the sharpest frosty night, so the power of God never appears so signally and conspicuously, as in and under our weakness.

Learn hence, That when God, upon our prayer, doth not deliver us from bodily sufferings, he will be sure to come in with sufficient grace, and manifest his strength in how long we could bear and hold out, 'till God made manifest his own strength in our weakness. More of the power of grace is seen in the sufferings of believers, than ever was seen in their prosperity: Beg then, Oh Christian! more importunately for divine strength, than for the departing of the thorn: Grace is better than ease or health; the one is proper to saints, the other is common to wicked men and brutes.

Here our apostle tells the Corinthians, that most gladly he chose rather to glory in his afflictions and tribulations than in his visions and revelations, because by them he had greater experience of the power and presence of Christ with him, and of supporting him under all his pressures.

Learn hence, 1. That the people of God are supported under, and carried through, all their sufferings and afflictions, by the power of Christ; a divine power above their own strength, like everlasting arms, is underneath them in the hour of trial.

Learn, 2. That to glory in afflictions and tribulations is an high pitch of holiness and grace, but attainable.

To glory in tribulation is,

1. To rejoice in it.

2. To express that joy outwardly, upon a fit occasion.

3. To express it with a great degree of exultation and boasting:

many of the martyrs were so far from changing countenance at the stake, that they sung and triumphed in the midst of flames.

Quest. But can any comfort be derived from this text for sinful infirmities?

Ans. From the power of Christ, in this text, there may.

Thus the powerful mediation and intercession of Christ is magnified in procuring the acceptance of our persons and services, notwithstanding the sinful infirmities cleaving to them: also the power of his grace will at death be magnified, in purging and purifying his people from all their dross and dregs.

There is nothing uneasy to a child of God, but there is something in Christ to alleviate it: affliction is uneasy, temptation uneasy, death uneasy, the wrath of God uneasy, the law, as condemning, is uneasy and unpleasing; but Christ has delivered from the curse of the law, satisfied the justice of God, sanctified the cross, sweetened death! Oh, how adorable is the power, how desirable the grace of Christ!

Observe here, 1. The high and heroic pitch which St. Paul's spirit was raised to: He took pleasure in reproaches and persecutions. Pleasure is a degree beyond joy; though these sufferings were painful to the flesh, yet were they pleasing to the spirit. A Christian may not love that which he bears, yet may he love to bear: to bear, is the patience of necessity; to love to bear, is the patience of virtue: to delight to bear reproach or persecution for Christ, is expressive of the highest affection towards Christ, and lowest subjection to him, If nature suffers not a saint to take pleasure in reproaches, as such, yet grace enables him to take pleasure in what he is reproached for.

Observe, 2. The cause assigned why the apostle took such pleasure in his sufferings and abasements, because they gave him such experience of the power of Christ; insomuch that when he was most weak in himself, he was then most strong in Him. When I am weak, then am I strong; which words are a divine paradox or riddle.

The apostle affirms one contrary of another: weakness is contrary to strength; how then can a weak man be strong, when he is weak? The meaning is, That when a Christian is most sensible of his own weakness, and most diffident and distrustful of his own strength, then the power of Christ rests upon him, and he experiences divine strength coming in unto him. Christ fills none but the hungry, nor doth he strengthen any but the weak; only by going out of our strength, do we get strength; when in an humble sense of our weaknesses we rest upon Christ, the power of Christ rests upon us.

Here again does our apostle excuse his boasting, and tells the Corinthians that they had compelled him to it, and ought to have saved him the labour of it, by defending him themselves. For he had done and suffered as much as any of the most eminent apostles, though he looked upon all as nothing: and consequently his services and sufferings, his miracles, signs, and wonders, were sufficient arguments, and undeniable demonstrations, that he was indeed an apostle of Jesus Christ.

He farther adds, That the church at Corinth had as great and excellent gifts of the Spirit bestowed upon them, by his ministry, as any church whatsoever; all the difference was, that whatever was done for them was done freely: he spared their purses, and put them to no charge. Now, says he, if that be a wrong, I hope you can easily forgive it. Corinth was a very rich and wealthy city, but they loved a cheap gospel; the apostle spared their purses, not because they were unable, but unwilling to draw them.

Here observe, That the people ought to give testimony to their minister's integrity, and do all that in them lies to support and maintain the honour of his ministry: I ought, says the apostle, to be commended of you.

Observe farther, That when the people omit and neglect this necessary part of their duty towards their ministers, it is lawful, and not discommendable, for the ministers of Christ themselves, in a modest humble manner, to declare both what they have been, and what they have done. In nothing am I behind the very chiefest apostles, though I be nothing.

As if the apostle had said, "Verily, I am as much an apostle saw they who think themselves more than apostles; though you and they through envy count me nothing, and though I in humility account myself nothing."

Thus the ministers of Christ may stand upon terms of credit with any who lay their persons low, that they may disparge their work, and lay that service low to which God hath called them. Though the ministers and members of Christ ought in lowliness to submit to one another, yet must they not submit to the pride or lusts of any, how high soever in their own or other's account.

The apostle here acquaints the Corinthians, that he prepared himself a third time to come unto them, being providentially hindered twice before, yet with a firm resolution not to be any ways burdensome to them; for he coveted not their possessions, but was desirous of their salvation.

And as a parent lays up for his children, and takes not from them; so he desired, as their spiritual father, to enrich them with spiritual good things, and not to take from them any of their temporal riches. Nay, he adds, that he was willing to spend and be spent; that is, to spend his time, his strength, his pains, his life, although he met with very undue returns from some of them, who loved him so little, because he loved them so much; showing more kindness to the false apostles, than to him their spiritual father.

Behold here an imitable pattern of ministerial diligence and faithfulness, love and affectionateness: the apostle was willing to spend and be spent; not only his purse and pains, but time and strength, life and health.

Oh, how tender are some of their carcass, how fearful of their skin, how sparing of their pains, for fear of shortening their days and hastening their end!

Whereas the lamp of our lives can never burn out better than in lighting others to heaven: is it not better that our flesh consume with industry and usefulness, than wear out with rust and idleness?

As it is the duty, so 'tis the dispostion of the faithful ministers of Christ to spend and to be spent for souls.

Here the apostle answers an objection, which without any just cause was made against him by some: it was suggested, "that though he was not burdensome to the Corinthians himself, nor took any thing of them for preaching the gospel, yet that he cunningly and craftily sent others to them, and set them at work to take money for him."

Now, to wipe off this aspersion, the apostle appeals to themselves, whether any person he ever sent to them received any thing of them for his use? Neither Titus nor Luke made a gain of them, but with the same generosity and freedom preached the gospel, and communicated the riches of grace to their souls.

When the ministers of the gospel at any time call in the assistance of others to help them in their work, their care is to employ such, as near as they can judge, who are of the same spirit, and walk in the same steps, with themselves.

St. Paul, Titus, and Luke, all agree together in carrying on a generous design for the preaching the gospel to the Corinthians freely, and are of the same mind and practice in every thing.

As if the apostle had said, "Think not that for any sinister or by-ends of my own, I excuse myself so often to you, for deferring so long my promised and intended journey among you; for all I do is with an eye to your advantage. 'Tis your benefit and reformation I aim at; for verily I fear, whenever I come, I shall find those sins unrepented of, and unhumbled for, by many of you, which will be matter of humiliation, sorrow, and lamentation, to me; and that I must be necessitated, contrary to my inclinations and desires, to inflict censures and corporal punishments upon many among you, for the schisms, debates, and strifes, of some; for the uncleanness, fornication, and lasciviousness, of others."

Note here, 1. What great disorders and scandalous crimes were found in the church of Corinth, and yet she retained the denomination and character of a true church: the apostle fears, and not without cause, that he should find debates, envyings, wrath, and strifes, among them, the usual and necessary consequences of schisms and factions in the church.

Note, 2. That notwithstanding all these corruptions and scandalous abuses, St. Paul neither separate from them. Nothing will justify a separation from a church, but that which makes a separation between God and that church, namely, heresy in doctrine, or idolatry in worship.