2 Corinthians 12

Chap. XII. Ver. 1—21. Paul proceeds to recount his various divine visions and revelations.—Admitting, as he had before done, that it did not become him to say any thing more of either his labours or his sufferings, the apostle goes on to speak of divine visions and revelations, which he had been favoured with, so far back as fourteen years from this period; and of these he speaks as regarding a third person, that he might not again be charged with glorying; yet it cannot be doubted that he is speaking of himself, since he confesses as much in the sixth and seventh verses: and here three things call for our attention—his elevating visions, his depressing afflictions, and the spiritual benefit which he derived from the latter.

1. These extraordinary visions occurred to him many years before, and probably, as Dr. Benson surmises, while in a trance in the temple, as mentioned (Acts 22:17). They were evidently of the same nature with those vouchsafed to the Old Testament prophets; and if our common dreams often assume the most perfect appearance of reality, we need not wonder that Paul hesitated as to the fact, whether he had been carried up to heaven, or heaven brought down to him; whether he was in the body, or out of it, at the time, he could scarcely ascertain. The vision appeared so glorious, and the bliss so complete, that he seemed to be in the third heaven. By this we understand, (as the Jews did,) the immediate presence of God; that blissful region where our Lord promised to meet the converted thief, immediately after his death; that glory in which the apostle himself wished to be with his heavenly Master.

((2 Corinthians 5:8).) Nor does there seem any ground for distinction between this heaven and paradise, since St. John evidently speaks of them as the same. (Compare (Revelation 2:7), and xxii. 2.) Wherever Christ is, there is paradise, and there is heaven; nor is there any heaven to the Christian but in his presence. In this blissful place and state, our apostle heard words unutterable, and, it is probable, saw things indescribable; about which, therefore, it would be utterly in vain for us to attempt to form conjectures. It does not appear, however, that he received at this time any new revelations for the use of the church, for what he heard was unutterable; but the scene to which he was admitted, was probably designed to animate and encourage him in all his future labours and sufferings, even to martyrdom and death.

2. These elevating scenes were followed by circumstances no less depressing, and which have, indeed, occasioned much more controversy; namely, “the thorn in the flesh,” which was sent to humble him. From this being called a messenger of Satan, many have concluded that St. Paul referred to the false apostle, who had given him so much trouble; and it is true that he did buffet him, and did all he could not only to humble him, but also to degrade him. But from the answer of the Lord to Paul, and especially from what the latter adds of his infirmities, we rather conceive that it was some painful affliction. 3. Piety can, however, triumph over all the afflictions to which human nature is subject. First, he prays for deliverance, and that repeatedly; but when he received the promise of “grace sufficient” to support him, he was not only content, but rejoiced in it.

“Most gladly (says he) will I glory in my infirmities, that the power of Christ may rest upon me.” He gloried in them, 1. As a kind of certificate of the divine favour and protection; and, 2. As means of glorifying the power upon him. “‘When I am weak, then am I strong; Grace my support, and Christ my song!” From this prayer, which (as even Belsham admits) was offered to Jesus Christ, Dr. Pye Smith, and others, have drawn a forcible argument in favour of our Lord’s divinity; for surely Paul knew better than to pray to a mere creature, and especially for a deliverance, which none but God could give. The apostle having thus far justified himself, and rendered glory to God, tells the Corinthians, that he intended the third time to come to see them; but he much feared it would be little either to his satisfaction or to theirs: he was fearful of still finding among them the same disorders as had before grieved him, and that he should be obliged to use towards them a severity which would greatly grieve and mortify him.

A good pastor always grieves for the wandering of his flock. Chap. XII. Ver. 1—14. The apostle closes with exhorting the Corinthians to self-examination, unity, and love.—St. Paul begins this chapter with saying, “This is the third (time) I am coming to you,” and yet it is evident he had been there but once, and that (as Dr. Paley states) this Epistle was written before his second visit. How, then, shall we understand this? A verse in the preceding chapter (ver. 14) fully explains this. He there says, “Behold, the third time I am ready (prepared) to come to you.” The fact is, he had before made preparations to come, and arranged his affairs, as he says in ch. i. 15, “I was minded to come to you before, that ye might have a second benefit”—that is, a second visit: but in this he was, by some circumstance unknown to us, evidently disappointed: now, then, the third time he was minded, and prepared to visit. He says expressly, (ver.

2,) “I told you before, and foretell you (now,) as if I were present the second time.” So that so far from a contradiction, as some have pretended, here is a remarkable coincidence of circumstances, as Dr. Paley has more fully shown. Having announced his intention soon to come, he gives them to understand that he should make a strict inquiry into the state of the church, and inflict, by his apostolical powers, a summary punishment on those who had disgraced and brought reproach on their profession. In the mean time, he exhorts them all to examine themselves, whether they were “in the faith,” or, in plain terms, whether they were true Christians: and, as a test of their Christianity, he says, “Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates;” that is, reprobated or rejected of God for your hypocrisy or apostacy; for it must be remembered that he was writing only to those who had professed to be in Christ, and have Christ formed in us, are expressions often used by St.

Paul, and unequivocally express a regeneration, or new creation in the soul! so, (Galatians 4:19), “My little children, of whom I travail in birth, until Christ be formed in you.” To be a reprobate, on the contrary, in the Scripture sense of the term, is to be disapproved, and consequently rejected of God, as not having that necessary proof of genuine and vital Christianity. The benediction which concludes this Epistle—“The grace of the Lord Jesus,” &c., is generally, and we think justly, considered as a conclusive proof of the divinity and personality of the Holy Trinity—or sacred Three in One. (THE Galatians, or Gallogrecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession of a large district in Asia Minor, from them called Galatia.

(Pausanias, Attic. c. iv.) They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the unexpectedness of their attack is said to have given them many victories. Their religion, before conversion, was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language, in common with almost all the inhabitants of Asia that preached any other gospel than he did. 11 He learned the gospel not of men, but [was taught] of God: 13. and showeth what he was before his calling, 17 and what he did presently after. Ac. 9.6,15. 10. F H man, but *by Jesus Christ, and God 3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, and if Christ, any man preach any other gospel unto you…

Notes on the verses

By some means or other, Vitellius delayed his operations, and in the mean time Tiberius died; and it is probable, that Aretas, who was thus snatched from ruin, availed himself of the favourable state of things, and seized on Damascus, which had belonged to his ancestors.—Bagster.

Chap. XII. Ver. 1. I will come.—Gr. For (or therefore) I will come.—Macknight, “yet,” &c. “The peculiarity of the apostle’s circumstances rendered that conduct necessary, which otherwise would not have been expedient, or conducive to general profit; and which it is probable his opposers would censure, or even deride.”—Scott.

Ver. 2. A man in Christ.—In our English idiom, “A certain Christian.” See (2 Corinthians 5:17).

—About fourteen years ago.—Our translators, dating this Epistle in A.D. 60, fix this period in A.D. 46, when Paul appears to have been at Lystra; (Acts 14:6). But as we have fixed the date of the Epistle two years earlier, (viz. in 58,) this carries back the event to 44, when Dr. Benson thinks Paul saw the trance related (Acts 22:17), as above-mentioned.

Ver. 7. A thorn in the flesh.—This has been a thorn in the eyes of most commentators. The expression evidently means a great and painful affliction. See (Numbers 33:55). (Joshua 23:13). “Some think, that the reproaches and insults of the principal false apostle were exclusively intended; but, as in the case of Job, so in that of the apostle, the inward assault of evil spirits combined with the outward trials, to harass and distress him.”—Scott.—A messenger of Satan.—The scriptures teach us to consider afflictions generally in this light.

See (Job 1), ii. 10.

Ver. 9. Rest upon me.—Doddridge, “pitch its tent upon me.” Macknight, “over me.”—[“May overshadow me as a tent,” or tabernacle, affording me shelter, protection, safety, refreshment, and rest.]—Bagster.

Ver. 11. In nothing am I behind the very chiefest apostles.—Compare (2 Corinthians 11:5). On this passage the late Mr. Fuller remarks the near similitude between vices and virtues, the distinction often lying chiefly in the motive. Ex. gr. “A vain man speaks well of himself, and Paul speaks well of himself. Thus the branches intermingle. But trace them to their respective roots, and there you will find them distinct. The motive in one case is the desire of applause; in the other, justice to an injured character, and to the gospel, which suffered so his reproaches.”—Fuller’s Harm.—Though I be nothing—i.e. in myself.

Ver. 15. For you.—Gr. “for your souls.” So Doddridge.

Ver. 16. Nevertheless, being crafty, I caught you with guile.—This is generally considered as the objection of his adversaries, the ancients not having the means that we have of distinguishing such passages by means of inverted commas. Macknight therefore supplies the words [they say.] The craft here referred to is supposed to be, that of sending others, whom he sent, upon them, though he would not burden them himself: to which he replies, “Did I make a gain of you by any of them whom I sent?” Others consider this, as well as the following sentence, as spoken interrogatively; “Being crafty, did I take you in by guile? Did I make a gain of you?”

&c.

Chap. XIII. Ver. 1. In—Doddridge, “By”—the mouth of two or three witnesses.—See (Numbers 35:30). (Deuteronomy 17:6), and xix. 15.

Ver. 4. Weak in him.—Macknight, “with him;” that is, we are weak as he was in the days of his flesh; and we shall be strong, as he now is being armed with his power, and mighty through his might.

Ver. 5. Reprobates.—Doddridge, “disapproved.” We know of no instance in Scripture in which this word is used in reference to a divine decree. We believe it always signifies “disapproved,” or “rejected” in consequence of such disapprobation. See (Romans 1:28). (2 Timothy 3:8). (Titus 1:16). “It does not [The most remarkable circumstance, observes Mr. Scott, in this Epistle is, the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it.

Opposed, as he then was, by a powerful and sagacious party, whose authority, reputation, and interest, were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous powers which he had exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares, that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect.

It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been any thing of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure. It does not appear that either the original word, or our English word “reprobates,” is ever in Scripture used as the opposite to “elect,” or indeed with direct reference to election; and as to reprobation, it is, I apprehend, a scriptural idea, (for those who are not “chosen” must be rejected, (or passed by,) but not a scriptural word in any sense.”—Scott.

Ver. 6. We are not reprobates—i.e. not disapproved.

Ver. 7. Though we be as reprobates—i.e. “Though we be treated by you, as though we were disapproved or rejected of God.”

Ver. 9. Your perfection.—Doddridge, “Your perfect order.” Macknight, “Your restoration.” See (Galatians 6:1).

Ver. 10. Therefore I write.—Namely, to warn and caution you.

Ver. 11. Be of one mind.—Doddridge, “Attend to, (or mind) the same thing.” So Macknight.

Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in few words, ((Acts 20:2-3).) We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city, ((Romans 15:26);) and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome, ((Romans 16:22-23).) From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a “divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity, which he had threatened, ((2 Corinthians 13:2, 3, 5)) or this adversary of the apostle had at that time voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.—Bagster.

And destroyed.—Doddridge, “ravaged;” i.e. persecuted. See…