Bible Commentaries
2 Corinthians 12

Verse 1

2Co 12:1

2 Corinthians 12:1

I must needs glory, though it is not expedient;—While it was not commendable for him to boast, it was necessary that he should do so. That is, while boasting or glorying was not ordinarily becoming, the false teachers had forced him to do it to vindicate his apostleship and superiority to them. He had already told them of his Hebrew blood, the Spirit with which he was endowed; and the toils, imprisonments, sufferings, and burdens he had borne.

but I will come to visions—Visions were appearances pre­sented to a person in a supernatural manner, whether awake or asleep.

and revelations of the Lord.—Revelations were a disclosure of truth, instruction, concerning things before unknown—especially those relating to salvation—given by God himself, or by the risen and glorified Christ, and so to be distinguished from other methods of instruction. These were marks of his apostleship.

Verse 2

2Co 12:2

2 Corinthians 12:2

I know a man in Christ, fourteen years ago—According to the received chronology, this epistle was written near the close of the year 57, and “fourteen years ago” would place this vision about the time he and Barnabas were sent forth from Antioch on the first tour among the Gentiles. (Acts 13:1-3). Verses 6 and 7 show that Paul himself was the subject of the vision.

(whether in the body, I know not; or whether out of the body, I know not; God knoweth),—In this vision Paul could not tell whether he was carried bodily or was transported in the spirit.

such a one caught up even to the third heaven.—The Jews held the idea of three heavens: (1) The air or atmosphere where clouds gather (Genesis 2:1; Genesis 2:19); (2) the firmament in which sun, moon, and stars are fixed (Deuteronomy 18:3; Matt. 24; 29); and (3) God’s dwelling place (Matthew 5:12; Matthew 5:16; Matthew 5:45; Matthew 5:48). Paul was caught up to the throne of God.

Verse 3

2Co 12:3

2 Corinthians 12:3

And I know such a man (whether in the body, or apart from the body, I know not; God knoweth),—This seems to be a repetition to give emphasis to the statement.

Verse 4

2Co 12:4

2 Corinthians 12:4

how that he was caught up into Paradise,—The meaning of the word Paradise has been a question of doubt. It is probably a term for “the third heaven.” It is not a common word in the New Testament, found only here and in Luke 23:43, and Revelation 2:7. It originally meant a park, then a pleasure park. It was used in Genesis 3:1; Genesis 3:8; Genesis 3:23-24, for the Garden of Eden, and came in later to be applied to the abode of the righteous after death. Here it is usually regarded as the same as the “third heaven.”

and heard unspeakable words, which is not lawful for a man to utter.—While there he heard words unspeakable. Not that it was impossible to utter them, but not lawful to speak them. [The veil which conceals the mysteries and glories of heaven God has not permitted to be raised. It is enough that we know that in that world the saints shall be made perfectly happy and perfectly blessed in the full enjoyment of God for­ever.]

I cannot tell with any degree of certainty what was the ob­ject of granting this wonderful vision to Paul. He himself could not tell exactly the condition or circumstances of the vi­sion. He was transported to the third heaven, and saw won­ders, “and heard unspeakable words, which it is not lawful for a man to utter.” While he could not reveal the secrets of that state of bliss, yet the knowledge might be of great service to him in giving zeal, earnestness, and devotion in the work, knowing the glories that were in store for him in that blessed state. The fact that we do not know the object for which God does a thing is no evidence that he did not have a wise pur­pose in doing it. It may be that he at this time received an increased measure of the Spirit, saw Jesus, and became more completely qualified and fully endowed for the apostolic work. [It certainly braced him for the whole heroic career of unpar­alleled success which lay before him as a herald of the cross.]

Verse 5

2Co 12:5

2 Corinthians 12:5

On behalf of such a one will I glory:—It was not glorying on his own behalf to glory in a man in Christ, who had been so honored as to be carried up to the throne of God and shown the unspeakable glories of heaven.

but on mine own behalf I will not glory, save in my weak­nesses.—Yet as to his personal fleshly self, he only gloried in his weaknesses. He always recognized himself as nothing. He was what he was by the grace of God.

Verse 6

2Co 12:6

2 Corinthians 12:6

For if I should desire to glory, I shall not be foolish; for I shall speak the truth:—Boasting was foolish only when it was a boast in self. Yet on account of the revelations God had given him and the blessings he had bestowed, it would not be foolish for him to boast in these things that God had done for him.

but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me.—But he fore­bore these boastings that were lawful lest some should think concerning him more than they could find in him.

Verse 7

2Co 12:7

2 Corinthians 12:7

And by reason of the exceeding greatness of the revela­tions, that I should not be exalted overmuch,—Paul recog­nized in his fleshly weakness that he might be exalted above measure, uplifted with pride himself. The same feeling is ex­pressed in the following: “I buffet my body, and bring it into bondage; lest by any means, after that I have preached to oth­ers, I myself should be rejected.” (1 Corinthians 9:27). He felt that the very greatness of the blessings and the honors entrusted to him might excite a pride that would be his ruin.

there was given to me a thorn in the flesh,—God provided against the danger by permitting Satan to give him a thorn in the flesh to keep him humble. [That the affliction was bodily seems evident from the words “in the flesh”—an expression that does not indicate the principle of evil still in him, as some think, nor yet his mind or spirit, as others, but his physical being alone. It was something personal, affecting him indi­vidually, and not as an apostle; causing him acute pain and shame. That the affliction was humiliating and loathsome is evident from the following reference to it: “Ye know that be­cause of an infirmity of the flesh I preached the gospel unto you the first time: and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.” (Galatians 4:13-14). The term for rejected is very strong, literally “spat out,” as the marginal reading. Its effect was to excite the scorn and aver­sion of the beholder, so that it supplied a severe test of the candor and generosity of the Galatians who had witnessed Paul’s abject condition under its infliction. The precise nature of the malady has been concealed perhaps that all afflicted ones may be encouraged and helped by Paul’s unnamed, yet painful, experience.]

a messenger of Satan—In God’s government of his people and of the world, Satan is sometimes permitted to afflict bod­ily suffering upon men. (Job 2:7; Luke 13:16).

to buffet me,—[Buffet seems to carry the idea that the affliction was outward, visible, and such as would have a tend­ency to prejudice his hearers against him, and so against his ministry. This removes the affliction, whatever it was, from the sphere of the mind, where some expositors would place it, and locates it in the body.]

that I should not be exalted overmuch.—This indicates that bodily suffering is sometimes allowed to keep the fleshly im­pulses down to promote the spiritual well-being of the indi­vidual.

Verse 8

2Co 12:8

2 Corinthians 12:8

Concerning this thing I besought the Lord thrice, that it might depart from me.—God heard this thrice repeated prayer as he heard that of Jesus, but he did not grant the petition of either as asked. He heard both petitions; and while not re­moving the evil, he strengthened each to bear what he was called upon to suffer. God, no doubt, answers many of our prayers in the way that he sees will bless us and carry out his will and his purposes. It is not good that we formulate meth­ods and ways in which we desire God to grant our petitions; but we should make our wants and supplications known to God, and leave him to answer as he will. In our blindness and lack of faith, we often think God has not heard us, when he has blessed us above that we asked.

Verse 9

2Co 12:9

2 Corinthians 12:9

And he hath said unto me, My grace is sufficient for thee:—The Lord did not grant his request, but told him that his grace would be sufficient to enable him to bear the temptation, and still labor and enjoy his service. [This is Christ’s continuous, as well as final, answer to Paul’s prayer. He has been made to understand that the “thorn” must remain in his flesh, but along with this he has received the assurance of an abid­ing love and help from the Lord. He can no more ask for the removal of the thorn—it was the Lord’s will that he should submit to it for high spiritual ends. But it is no longer an unrelieved pain and humiliation; he is supported under it by the grace of Christ which finds in the need and abjectness of men the opportunity of showing in all perfection its own con­descending strength.]

for my power is made perfect in weakness.—The Lord’s power to help is called out by the weakness of man [With many professed Christians the word “grace” has no particular meaning, but in the promise of the Lord, it is his strength be­stowed on men for timely succor; it finds its opportunity in our extremity; when our weakness makes us incapable of doing anything it gets full scope to work.]

Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.—Paul gladly en­dured the fleshly weakness that called out the strength of the Lord on him to strengthen him. When he was weak within himself, the Lord’s strength became his strength.

Verse 10

2Co 12:10

2 Corinthians 12:10

Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’s sake:—Because his weakness and helplessness secured to him the strength of Christ, he rejoiced in his weaknesses, injuries, and sufferings for Christ’s sake. [His thoughts go back to the suf­ferings of which he had spoken fully. (2 Corinthians 11:16-33). One new word is added, injuries, which elsewhere in the New Testa­ment meets us only in Acts 27:10; Acts 27:21, in the sense of mate­rial damage inflicted by the violence of the storm. Here the reference is to the wrong springing from violence, injury, af­front, and insult, to which there are frequent allusions in this epistle. (2 Corinthians 1:17; 2 Corinthians 3:1; 2 Corinthians 7:8; 2 Corinthians 10:10; 2 Corinthians 11:6; 2 Corinthians 11:8; 2 Corinthians 11:16). He was able to bear even these with satisfaction when he was bearing them for the glory of Christ.]

for when I am weak, then am I strong.—When he was weak for Christ, Christ’s strength was on him. [He had learned to add another paradox to those of 6: 10, and to feel that the greatest weakness was not only compatible with the highest strength, but might be the very condition of its en­ergy.]

Verse 11

2Co 12:11

2 Corinthians 12:11

I am become foolish:—He had said that glorying was foolishness, and painful to his feelings; but he was forced to do it.

ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles,—All the fault of this foolish boasting was theirs. They knew him intimately. They had derived great benefit from his min­istry, and they were bound in gratitude, and from a regard to right and truth to vindicate him. But they had not done so; and hence through their fault, he had been compelled to go into this unpleasant vindication of his own character.

though I am nothing.—[He felt that what was the effect of grace, or free gift of God, was no ground of self-exultation. (1 Corinthians 4:7; 1 Corinthians 15:8-10). There was therefore united in himself a deep sense of his own unworthiness and impotence, with the conviction and consciousness of being full of knowledge, grace, and power, by the indwelling of the Holy Spirit.]

Verse 12

2Co 12:12

2 Corinthians 12:12

Truly the signs of an apostle were wrought among you in all patience,—Especially they should have recognized him as an apostle because in their midst all the signs of an apostle were wrought by him, in patient suffering of the persecution brought upon him.

by signs and wonders and mighty works.—The signs of God’s presence with him as an apostle were signs and won­ders and mighty works of the Spirit of God which was in him. [By the three terms, Paul does not mean three classes of ac­tion, but he uses them to describe the same phenomena. He means the miracles he wrought, which were signs because they signified God’s approval of what he taught; they were called wonders, because they excited wonder in those who witnessed them; and they were called mighty works, because wrought by the immediate power of God. These three terms occur three times in connection with one another (Acts 2:22; 2 Corinthians 12:12; 2 Thessalonians 2:9), although on each occasion in a different order. They are all descriptive of different aspects of the same works rather than themselves different classes of works. An example of one of the miracles of Jesus will illus­trate this. The healing of the paralytic (Mark 2:1-12) was a wonder, for they who beheld it were all amazed”; it was a power, for the man at Christ’s command “arose, and straight­way took up the bed, and went forth before them all”; it was a sign, for it proclaimed that one greater than men deemed was present before them; it stood in connection with a higher power of which it was a seal and sign, being wrought that they might “know that the Son of man hath authority on earth to forgive sins.”]

Verse 13

2Co 12:13

2 Corinthians 12:13

For what is there wherein ye were made inferior to the rest of the churches,—If they had all the teaching and re­ceived all the gifts bestowed by the apostles on the churches, why should they think him inferior to other apostles?

except it be that I myself was not a burden to you?—He in­timates that it would have been best for the church at Corinth had he required them to help him from the beginning, but bet­ter for him and the truth that he refrained from burdening them with the support of him and his companions in labor. He sent Titus and others to Corinth, but none of them bur­dened the church with their support.

forgive me this wrong.—If he meant it was an injury, he considered that other good was accomplished which more than compensated for the injury done them.

Verse 14

2Co 12:14

2 Corinthians 12:14

Behold, this is the third time I am ready to come to you;—This epistle was written to prepare them for this visit, so that he would find them ready to receive him with gladness and affection.

and I will not be a burden to you:—He felt for them such affection that he was again refusing to accept any support at their hands.

for I seek not yours, but you:—He was ready to give his very life for them, but was not willing to accept gifts from them. [In view of the fact that on this very occasion when he used this language, he was soliciting a contribution of money to help the poor saints in Judea, and in this he positively tells them that he seeks not theirs, but them. In the face of such facts, it is proper to ask the question, if he sought not theirs, but them, how, while asking for their money, could he consist­ently say he sought not theirs? In the light of the context, and all the word of God elsewhere on the subject, there can be but one proper explanation, and it is found in the fact that he was expressing the truth only as to the comparative impor­tance or value of a Christian man, on the one hand, and a Christian man’s earthly possessions, on the other hand. In such a comparison, the mere possessions of a Christian are as nothing. In this relative estimate of the two things, he could very properly say that, in point of real and permanent value, their possessions were as nothing, and that the real object of his seeking was the Christian man himself, and not his posses­sions. He was seeking that which was permanent and endur­ing, and not a mere material consideration, which, ever so im­portant as a means to an end, is nothing in comparison with a human being. Hence, while it was true that their gift of money could be used for good in helping the poor, it was also true that the desired help for the poor could be obtained from other sources; but it was not true that the essential good at this point for the Christians themselves could be secured without they would give of their means to help in the cause of the Lord; and hence, after all, the real object for which Paul sought in this case was the Corinthian Christians themselves.]

for the children ought not to lay up for the parents, but the parents for the children.—He stood to them in the relation of a parent, in the course of nature, it was the parents’ office to provide for the children, and not the children for the parent. He sought that they would allow him the parent’s privilege. [Thus gracefully and tenderly does the apostle reconcile a seemingly ungracious act with the kind feelings which he cherished in himself and desired to excite in others.]

Verse 15

2Co 12:15

2 Corinthians 12:15

And I will most gladly spend and be spent for your souls.—As their father in the gospel (1 Corinthians 4:14-16) he would most gladly spend and be spent for his children, if he could save their souls. Because of his great love for them, he admonished and reproved them.

If I love you more abundantly, am I loved the less?—Thus he concludes his long boast of love by words of love, the greatest we can conceive, a love not destroyed; but moved by greater sacrifice by the unloving spirit of those loved. Such is the love revealed in God’s gift of his Son for rebellious man.

Verse 16

2Co 12:16

2 Corinthians 12:16

But be it so, I did not myself burden you:—If his greater love for them caused them to love the less, he was willing; but he would love them anyhow.

but, being crafty, I caught you with guile.—It seems that his enemies insinuated that even though he did not receive any financial support from them, he shrewdly managed to obtain it through craft and guile.

Verse 17

2Co 12:17

2 Corinthians 12:17

Did I take advantage of you by any one of them whom I have sent unto you?—It appears by this statement that his contemptible enemies endeavored to undermine the confidence of the Corinthian Christians in him, not only by stating that he did not dare to accept a support, but even by the mean in­sinuation that there was something very suspicious about the collection which he was making, and that there was much probability that in this reputed offering he had a secret per­sonal interest.

Verse 18

2Co 12:18

2 Corinthians 12:18

I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? walked we not in the same steps?—By this series of questions he reminds his readers of the course of unselfish ser­vice which he and his messengers had followed. From first to last, his dealings with the Corinthians had shown only devo­tion and self-forgetfulness and love.

[That Paul should think it necessary to guard against insin­uations so ungenerous and so unfounded is proof of his wis­dom in refusing to give such antagonists the least occasion to question the purity of his motives, and at the same time ex­posed their selfish ends in the course they pursued.]

Verse 19

2Co 12:19

2 Corinthians 12:19

Ye think all this time that we are excusing ourselves unto you.—They thought it was to them that he was making his defense; but he repudiated the idea that he had any wish to enter into such a vindication. He had explained his con­duct (2 Corinthians 1:15-24; 2 Corinthians 8:20-24; 2 Corinthians 11:7-12), but he did not acknowl­edge that he stood before their judgment seat. [It would have been impossible, under any circumstances, for an apostle to place himself before a human tribunal for judgment (1 Corinthians 2:15; 1 Corinthians 4:4), but it was strikingly necessary to repudiate the jurisdiction of that section of his readers which he was then addressing, because they had shown a bias in favor of his ac­cusers.]

In the sight of God speak we in Christ.—The motive which really prompted him to speak as he had spoken was not the wish to clear himself from aspersion, but before God in Christ—under a profound sense that God was his judge, and that Christ is, as it were, the sphere in which his thoughts revolve.

But all things, beloved, are for your edifying.—[All he had done was for their welfare. The vindication of his character, and his effort to free their minds from prejudices, had been that they might have unwavering confidence in the gospel, and be built up in their faith in Christ.]

Verse 20

2Co 12:20

2 Corinthians 12:20

For I fear, lest by any means, when I come, I should find you not such as I would,—It was his fear that the disorders would not be removed, and that they would not have cor­rected the errors which prevailed, and for which he had re­buked them.

and should myself be found of you such as ye would not;—That is, that he should be compelled to administer discipline, and that his visit would not be as pleasant as they would de­sire.

lest by any means there should be—Something of the old anxiety which had led him to postpone his visit (1 Corinthians 4:21) comes back upon his spirit.

strife,—Contention, altercation connected with anger and heated zeal, even to bloodshed.

jealousy,—This word denotes, properly, any fervor of mind, and may be applied to any exacting and agitating passion. The jealousy here referred to was that which arose from the superior advantages and endowments which some claimed to possess over others. Jealousy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usu­ally connected with jealousy.

wraths,—Anger or animosity between contending factions, the usual effect of forming parties.

factions,—Split into parties, embittered with mutual recrim­inations and reproaches.

backbitings,—Calumniating, slandering, or speaking evil of those who are absent.

whisperings,—Whisperers declare secretly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly.

swellings,—Undue elation; being puffed up; disposed to look upon others with contempt; and to seek to depress and humble them.

tumults;—Disorders and confusion arising from the exist­ence of parties. Paul, deeply sensible of the evils of all this, endeavored in this epistle to suppress it, that all things might be peaceful and harmonious in the Lord’s work.

Verse 21

2Co 12:21

2 Corinthians 12:21

lest again when I come my God should humble me be­fore you, and I should mourn for many of them that have sinned heretofore,—Lest by these evils among them, God should humiliate him, and he be forced to mourn for many who had sinned and refused to repent of the evils enumerated.

and repented not of the uncleanness and fornication and las­civiousness which they committed.—[Repentance results from sorrow for sin, and leads to reformation of life; there is no dif­ficulty in ascertaining what it is; for the only result of sorrow for sin which leads to reformation is a change of the will in reference to sin. The primary meaning of the Greek word is a change of the mind; and in this sense it is used when it is said that Esau “found no place for a change of mind in his father, though he sought it diligently with tears.” (Hebrews 12:17). What he sought was a change in his father’s mind with reference to the blessing already bestowed on Jacob; conse­quently the word in this instance is translated “change of mind.” If the change of will designated by the word is not a result of sorrow for sin, but of some considerations of mere expediency, it is not the repentance required; and if it stops short of reformation of life on the part of the penitent, it falls short of the blessings of forgiveness. Repentance, then, fully defined, is a change of will produced by sorrow for sin, lead­ing to a reformation of life, and this is the thing for which Paul was earnestly pleading.]