2 Corinthians 12
DODD2 Corinthians 12:1-10
The apostle goes on, with great plainness and freedom, yet at the same time with great modesty, to give an account of some extraordinary revelations which he had received from God, and of those experiences which taught him to glory even in his infirmities. 2 Cor. XII. 1—10.
Cor. XII. 1. I T is not expedient for me, doubtless, to glory : I will 2 CORINTHIANS XII. 1. I HAVE spoken with some freedom in the preceding discourse of my labours and sufferings in the Christian cause ; but whatever they have been, I well know, that it is not expedient for me to boast ; nor would I by any 2 Cor. xii. 1
Yet that he knew a man in first,
means indulge myself in such a practice; nevertheless, with the precautions I have already advanced, and with those good purposes continually in view, that have led me so far out of my common manner of speaking, I will now come to say something of those visions and revelations of the Lord with which his unworthy servant has, by his astonishing grace and condescension, been favoured. I hardly indeed know how to mention a name so undeserving as my own, in this connection; but I will venture in the general to say, that I well knew a certain man in Christ; one who esteems it his highest honour to belong to such a Master; who though he hath hitherto thought proper to conceal it, was remarkably indulged in this respect, above fourteen years ago. Whether he was then in the body, during that extraordinary ecstasy, I know not; or for a time taken out of the body, so that only the principle of animal life remained in it, I know not. God only knows how that was; nor is it of any importance too curiously to search into such a circumstance. He had at least no consciousness of any thing that passed about him at that time, and all his sensations were as entirely ceased, as if his union with the body had been broken. Such
Nevertheless.] The apostle’s speaking of his visions and revelations, which indeed did him the highest honour, could not be proof that he was determined not to coast. It is evident, therefore, that you cannot have its usual signification, and be rendered for. Our translators take it for mere expletive, and therefore omit it. I have ventured to render it nevertheless, as it is certain it has often various significations, and must have this signification here, if it express any thing. The force of but in this connection would be the same with nevertheless.
A certain man in Christ] He must undoubtedly mean himself, or the whole article had been quite foreign to his purpose. It appears from hence, that the apostle had concealed this extraordinary event fourteen years; and if this epistle was written about the year 58, as we suppose it was, this vision must have fallen out in the year 44, which was so long after his conversion, as to prove it quite
different from the trance mentioned Acts ix. 9, with which some have confounded it. Dr. Benson thinks this glorious representation was made to him while he was praying in the temple, in that journey, Acts xi. 30, chap. xxii. 17, and intended to encourage him against the difficulties he was to encounter in preaching the gospel to the Gentiles. Bens. Prop. Vol. II. p. 7. See Vol. III. sect 50, note a.
Whether in the body, &c.] As St Paul must know his body was not actually dead, during this trance, but that the animal motion of his heart and lungs continued, it would lead one to imagine, that he really apprehended the principle of animal life to be something distinct from the rational soul, which he calls himself. It appears at least, that he lost all consciousness of any thing about him at that time; and what the presence of an immaterial soul in a body can be, distinct from the capacity of perceiving by it, and acting upon it; I am yet to learn.
ourteen years before caught up into the third heaven.
caught an one, I say, I did most intimately know, who was snatched up even into the third heaven, the seat of the Divine glory, and the place where Christ dwelleth at the Father’s right hand, having all the celestial principalities and powers such in humble subjection to him. Tea, I say, I even knew such a man, whether in the body, or out of the body, I now say not, because I know not: God knoweth; and let him have the glory of supporting his life in so extraordinary a circumstance, which ever might be the case. And I know, that having been thus entertained with these visions of the third heavens, on which good men are to enter after the resurrection, lest he should be impatient under the delay of his part of the glory there, he was also caught up into paradise, that garden of God which is the seat of happy spirits in the intermediate state, and during their separation from the body: where he had the pleasure of an interview with many of the pious dead, and heard among them unutterable words, expressive of their sublime ideas, which he was there taught to understand. But the language was such as it is not lawful or possible for man to utter; we have no terms of speech fit to express such conceptions, nor would it be consistent with the schemes of Providence, which require that we should be conducted by faith, rather than by sight, to suffer such circumstances as these to be revealed to the inhabitants of mortal flesh. In such an one, therefore, whoever he be, I will venture to boast, so far as to say, that he received a peculiar honour from our great Lord, and for the time, was made, as it were, another man by it. But in myself, I will not boast,
d Also caught up into paradise.] I have followed Bishop Bull’s interpretation of these words, in the distinction he makes between the third heaven and paradise See his Works, Vol. I Serm. 3, p. 89. To which Dr. Whitby agrees, who also supposes this not merely a vision, as I think it was, but a reality; which if St. Paul had thought it, he must surely have concluded that he was not then in the body.
e Lawful or possible.] I think, with Witsius, that they may comprehend both.
Different divines have conjectured very differently concerning these things; of which I suppose they know nothing. But Mr. Fleming’s conjecture, that he was instructed in the doctrine of the first resurrection; and Mr. Whiston’s, that he was instructed in the grand secrets contained in the apostolical constitutions revealed to the eleven in the chamber on Sion, and not to be publicly disclosed till many ages after; may serve as specimens of the rest. Whist. Prim. Christianity, Vol. III. p. 32.
But lest he should be exalted above measur
unless it be in my infirmities, in those things which carry the marks of weakness, which yet in a certain connection will appear honourable too. For if I should resolve to boast a little on the occasion I have mentioned, I shall not upon the whole be foolish; though it be generally so, considering the particular circumstances in which I am: for I speak nothing but the strictest truth, how strange soever it may seem. But I forbear to insist largely upon it, lest any one should esteem me above what he sees to be in me, or, having a fair opportunity of learning my true character, hears of me; for instead of arrogating to myself any undeserved regards, I would rather decline them, and should be secretly grieved and ashamed if they were paid to me.
I have indeed had my peculiar privileges: but alas, I have my infirmities, and my temptations too. And lest I should be too much elevated with the abundance of those extraordinary revelations of which I have been speaking, there was given me, that is, it pleased God to appoint to me an affliction, which was so painful, that it was like a pointed thorn in the flesh, continually piercing and wounding me; and this in such circumstances, that one would think it had been intended on purpose, that the messenger and apostle of Satan, the false teachers whom I have been describing (chap. xi. 15—15) under that character, might from thence take occasion to buffet and upbraid me: that I, being subject to such disorders, though naturally resulting from the manner in which my nerves were impressed by this ecstasy, might
⁵ A thorn in the flesh.] How much this thorn in St. Paul’s flesh has perplexed and disquieted commentators, they who have conversed much with them, know but too well. Many have understood it of bodily pains; and Mr. Baxter, being himself subject to a nephritic disorder, supposes it might be the stone, or gravel. The conjectures of some of the ancients are much grosser. I rather acquiesce in that interpretation of Dr. Whitby, (which the author of Miscel. Sacra. has adopted, and taken pains to illustrate, Essay iii. p. 22—24,) That the view he had of celestial
glories, affected the system of his nerves in such a manner, as to occasion some paralytic symptoms, and particularly a stammering in his speech, and perhaps some ridiculous distortion in his countenance, referred to elsewhere in the phrase of the infirmity in his flesh. See Gal. iv. 13—14. I Cor. ii. 3. Compare Dan. viii. 27. As this might threaten both his acceptance and usefulness, it is no wonder he was so importunate for its being removed; yet being the attendant and effect of so great a favour, he might with peculiar propriety speak of glorying in it.
re was given to him a thorn in the flesh.
not be excessively exalted; but might bear away, like Jacob, when he had been so successfully wrestling with the angel, an infirmity in my animal frame, from which ungenerous and cruel enemies might profanely take an occasion to insult me. (Gen. xxxii. 25.)
This was indeed at first so very grievous and mortifying to me, and seemed to have so unhappy an aspect upon my acceptance and usefulness, as a preacher of the gospel, that I was very importunate in my petitions that it might be removed, and besought the Lord Jesus Christ thrice on the occasion, entreating him that, if it were his blessed will, it might totally depart from me, or at least be moderated in some considerable degree. And my prayer was not in vain; for, though he did not entirely and fully indulge my request, he said to me, in great condescension, My grace is sufficient for thee, to support thee under these trials, though I permit them to continue, which I now choose; for my strength is made perfect, and illustrated so much the more, in the weakness of the instrument by which I work; and this general maxim will take place with respect to thee. With the greatest pleasure therefore will I boast in my weaknesses, various as they are, that the strength of Christ may, as it were, pitch its tent upon me, and surround me on every side. And therefore I feel a secret complacency, rather than anxiety and terror, in these infirmities, in all the injuries I sustain, in all the necessities I endure, in all the persecutions with which I am assaulted, and in all the straits which for Christ’s sake press me on every part; for when I am weak, then am I strong: never do I feel larger inward communications of strength from him, than when I am most conscious of my own weakness. Nor do I esteem any thing a greater honour to me, than that Christ should take occasion to glorify himself by those things whereby I am humbled and abased.
Pitch its tent, &c.] That seems the strong emphasis of the original word PICKNELL. VOL. 4. 61
Reflections on the revelations, &c. given to St. Paul.
IMPROVEMENT.
xix. verse 10 WELL might the apostle say, that when he was weak, then was he strong; for it is difficult to tell, when he expresses a greater strength of genius, or of grace, than while thus discoursing of his own infirmities. How glorious were those scars in his body which were the marks of his sufferings for Christ; and those tremblings and distortions of his nerves which were the results of those bright visions of the Lord which brought down heaven to earth, and had for the time equalled a mortal man with the spirits of just men made perfect; yea, almost with the angels of God! 3 Transported with the sacred impulse, he could scarcely tell whether he were in the body or out of it; but he testified, that the things which he saw and heard were unutterable. Let us not repine, that he recollected and recorded nothing more particular concerning what passed before the eye of his mind, when that of the body was closed. These celestial raptures were intended to confirm his faith, and consequently likewise to confirm ours; but not to amuse our curiosity. If the earth be full of the goodness of the Lord, how much more the third heaven, where he holds his highest court! Nor shall the intermediate state of souls want its proper enjoyments and blessings. Assuredly therefore believing these things, let us wait God’s time for a more particular knowledge of them; and when called of him to go forth and receive this inheritance, like genuine children of Abraham, obey, though we know not particularly whither we go. (Heb. xi. 8.) 7 We see the danger of spiritual pride, from which even St. Paul himself was not secure. One would have imagined, that such a view of the celestial world should in itself have been sufficient to have humbled him, during all the remainder of the longest life: and yet it is evident, that God saw there was some danger, lest pride should be cherished by that which seemed so proper to destroy it: therefore was there given him a thorn in the flesh. And by how many thorns are the most distinguished Christians often pierced? Let them bless God, if thereby they are humbled too, even though the messengers and instruments of Satan should from thence take occasion to buffet them. In all our exigencies, extremities, and complaints, let us apply to the throne of grace, and that blessed Redeemer, who intercedes before it, for proper assistance and relief. Nor let us be discouraged, though the first or second address should seem to be disregarded: the third or fourth may be successful. And what, if we do not succeed to our wish in the immediate answer? Let it content us, that we may be assured by Christ of the sufficiency of his grace. In our weakness he can illustrate his strength. And
He was not behind the chief of the apostles.
in that view too may we glory in our infirmities. For surely the honour of our Divine Master, in our deepest humiliation, ought to give us much more joy, than to see ourselves ever so much admired and extolled. But, O blessed Jesus, how much of thy strength must be manifested in us, to teach our vain and selfish hearts a lesson, which at the very first proposal appears so reasonable, if considered in speculation alone? Lord increase our faith! Increase our humility! So shalt thou have the glory in all thou givest, and in all thou deniest us, and in all the struggles and trials to which thou mayest appoint us; and in which, for thy sake, we will take pleasure."
2 Corinthians 12:11
The apostle vindicates the frankness, sincerity, and tenderness of his conduct, and his visible superiority to all secular considerations, in all his dealings with the church at Corinth. 2 Cor. XII. 11, to the end.
Cor XII 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.
Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
2 CORINTHIANS XII. 11.
IT may be indeed, my brethren, that I am become foolish in boasting, as I have done above; but if it be so, you will consider where the blame lies. For you, by the manner in which some of you, to whom I am now speaking, have behaved yourselves, may be said to have compelled me to do it, even against my will. In which you are peculiarly inexcusable; for I ought indeed to have been commended by you, rather than to have found any necessity of pleading with you, in the manner I have done; for I have in no respect whatsoever, failed to equal the most excellent of the apostles, though I am myself nothing in the account of some; nor indeed am I any thing in reality without the aids of Divine grace and assistance, nor would I assume to myself any glory from what that hath made me. Yet truly God has been pleased to communicate of his bounties to me in such a degree, that the signs of an apostle were produced among you in a variety of most convincing miracles; miracles, by which I was not puffed up, but which were wrought in all patience, in the midst of this unreasonable opposition I met with, notwithstanding these signs, and wonders, and powers, which awakened the amazement of all that beheld. Nor
He would gladly spend, an be spent or t did I exert these miraculous powers in chastising the irregular, but chose rather, if it were possible, to conquer by love and by benefits. And you know that I conferred many benefits: for in what one respect were ye inferior to the rest of the churches planted by the other apostles, unless [it were in this,] that I myself was not burdensome to you, by taking any acknowledgment for my labours? No, not so much as a subsistence among you at your expense. Forgive me, I beseech you, this great injury: for I think, I hardly need to ask you forgiveness on any other account. Behold now, this is the third time I am ready to come to you, having been disappointed twice before. (1 Cor. xvi. 5; 2 Cor. i. 15, 16.) Nevertheless, I will not now be, in the sense I have mentioned, burdensome to you, for God knows, I seek not your possessions, but yourselves. If I can but be instrumental in promoting your salvation, and at the same time secure your filial love and affection, I shall think myself happy, though I reap not the least personal advantage from your property, where it is most abundant. For it is not fit, that the children should lay up treasure for the parents, but the parents for the children. I therefore, being your spiritual father, will communicate to you such treasure as I have, and will not desire to share yours. For I will with the greatest pleasure spend, an be spent for your souls; I will gladly exhaust my strength, and put myself to any expense too, in order to promote this; though the consequence of all should be, that the more abundantly I love you, the less I am loved by you How unkind soever your returns may be, if you should treat me like those perverse creatures who take a pleasure in tormenting them that love them best, yet shall you still find me a sincere friend to your best interests. (Compare 2 Tim. ii. 10; 1 Thess. ii. 8.) But I know, some will be ready to object to all this; as what will not envy and falsehood suggest, where there is any interest in fixing a sodium? let it be so, I did not indeed myself burden you, nor demand subsistence among you as my right; but perhaps it will be insinuated that being subtle I took you in by an artificial
aking others the instruments of my merce-ary principles, while I appeared myself so dis- nterested. I answer, by appealing to plain fact, Did I make a prey of you, by any one whom I sent to you with any message from me, or who came to me about any business while I was resident among you? Name the man, if you can, on whom there is reason to fix any such suspicion. I defy the boldest of mine enemies to allege, what must recoil on himself with so much infamy. I know, that I entreated Titus to make you a visit, and with [him] I sent a brother, to keep him company on the journey. Did Titus then make a gain of you? Did we not walk in the same spirit, [and] in the same steps? Did not all his actions resemble mine, as formed upon the same principles of strict integrity, and generous friendship? Again, do you think that we make any apology to you, and endeavour to amuse you with mere words, mentioning Titus’s coming to excuse my own absence? In the sight of God we speak as those who know he is witness to every action and word; yea, that he knows the secret springs of affection which actuate our hearts; and we speak as those that are in Christ by a solemn profession of his religion, and should abhor any thing which might bring a reflection upon it. And all things that we say, when we are endeavouring to reconcile your minds to us, are not for our own sake, but [we speak] beloved, for your edification; that by removing your prejudices against us, we may be capable of being more serviceable to you in your most important interests. For I am really distressed on this account, and sadly fear, lest by any means when I come unto you with an heart full of Christian tenderness, and with all imaginable readiness to do my utmost to comfort and refresh your spirits, I should not find you such as I could wish; and that I should be found by you such as ye would not wish I should be. I fear I shall have some work before me of a very ungrateful kind, and which I would by all means desire, if possible, by this admonition to prevent. For I am very apprehensive, lest [there should be] contentions, arising from secret
Reflections on St. Paul’s disinterested and prud
and very unbecoming emulations,ᵃ and growing up to transports of wraths, strifes, where there is a clashing either of opinions or secular interests; which will tend to produce open reproaches or secret whisperings, to the manifest prejudice of each other’s character; the inward swellings of pride and ambition, or perhaps the open confusion of riots and tumults, by which your cause in general will be exposed to public contempt: [And] indeed on the whole, I am very apprehensive, lest my God should humble and mortify me when I come among you again; so that my spirit should be even dejected and broken, on account of the sad change which hath passed since I left Corinth; and lest I should find cause to mourn over many who have sinned already, and who, though several others have been wrought upon by my admonitions, have not repented of the uncleanness and fornications, and lasciviousness, which they have committed; against whom, therefore, I fear I shall find myself obliged, in virtue of my office, to pass such censures, as it pains and pierces my heart so much as to think of.
IMPROVEMENT.
How amiable was the goodness of the apostle, in adding al ¹² patience to those signs of his Divine mission, which were wit so much splendour given among the Corinthians, when ther were so many things to have excused, or rather to have vindicated his severity. Such meekness had he learned of Christ, such does he teach to succeeding ministers and private Christians. How disinterested was his behaviour in every part of it; ¹⁴ not seeking their substance, but their souls! And indeed what is the greatest gain, which avarice, in its most artful and successful forms, can make of the ministry, when compared with winning souls to Christ, and bringing them into the way of salvation? Who, that deserves the name of a Minister, would not ¹⁵ gladly sacrifice the views of worldly interest to this, and rejoice in an opportunity of spending and of being spent for this?
Yet we see, that even this cannot always command the returns of love; but the love, as well as the praise, of men, is, in com-
ᵃ Contentions, emulations, &c.] All these therefore he, in a very artful manner, were the natural consequences of those debates which had arisen among them; and gives this solemn warning with relation to them.
The apostle again mentions his design of coming to them,
parison, a matter of small importance. It will surely engage the approbation of God; and all the slights and injuries over which this benevolent disposition triumphs, will be remembered by him, with proportionable tokens of his gracious acceptance.
Happy was that prudence which made the proof of integrity so clear, and the appeal to the whole world so confident, as it here appears. So may we avoid every appearance of any thing which might beget a suspicion of sinister designs, that we may vindicate ourselves from every such insinuation, with the noble freedom of those who are approved to God, and the consciences of men. To preserve this, may we always speak and act as before God, in Christ, and do all things, not for the gratification of our own humour, or advancement of our secular interest, but for the edification of others.
The ministers of the gospel cannot but be humbled, when any thing contrary to the rules and genius of it is to be found among the people of their care and charge; whether they be pollutions of the flesh, or of the spirit: and they may be in some instances as effectually mortified and distressed, by debates, envyings, strifes, backbitings, and whisperings, as by uncleanness, fornication, and lasciviousness. But when any of these things occur, as it is to be feared that in most Christian societies, or at least in such as are considerable for their numbers, they sometimes will; let it be remembered that they happen by the permission of Providence. God hath his wise ends in suffering what is indeed so lamentable: thus humbling the shepherd, that the flock may be further edified; that he may approve his fidelity in more vigorous efforts for reformation; and may not be excessively exalted by that better success, wherewith, in other instances, God may crown his endeavours.