2 Corinthians 12

1. It is not expedient, etc. The best authorities read, as R.V., “I must needs glory, though it is not expedient; but I will come,” etc. If I must speak, although against my will, of things in which I may glory, I will refer to the highest.

2. I knew. Rather, “I know” (R.V.); and so in ver. 3. Paul is clearly speaking of himself, but he calls himself “a man in (or united to) Christ,” perhaps to intimate that the vision was given to him as a “chosen vessel” of Christ, and that it helped to bind him more closely to his Lord (see ver. 9). He seems to have kept this vision a secret during the “fourteen years.” So far was he from wishing to boast! The date of the vision (unrecorded in the Acts) was about that of Paul’s first missionary journey, Acts xiii.

the third heaven. “Jewish tradition generally speaks of seven heavens. . . . This third need not be regarded as the highest heaven. . . . Yet we must unquestionably make a distinction between this higher region called the third heaven and the place called Paradise, although it does not follow that the former must of course be a lower region than the latter” (Longe).

4. Paradise. See preceding note. unspeakable words. “Sacred secrets” (Moffatt).

5 yet of myself I will not glory, etc. My boasting shall be of what the Lord did to me, not of what might be deemed my own, except my weaknesses (see vers. 7-10). Although if I chose I could reasonably boast, speaking only what is true.

6 [that] he heareth of me. i.e., “from me,” from my own mouth.

7 a thorn in the flesh. “Stake” is the more correct rendering of the Greek, and Weymouth best expresses it by translating: “like the agony of impalement.” This “thorn (or ‘stake’) in the flesh” has been variously interpreted, of some spiritual trial, of troubles from without, or, with the great majority of expositors, of some grievous bodily suffering, which might be compared to the continual piercing of the flesh with a thorn. This suffering was evidently not only most painful but both conspicuous and humiliating (Gal. iv. 14; x. 10; cp. 1 Cor. ii. 3). There are some indications in the history that the eyes of the apostle were affected by this mysterious infliction: cp. Acts ix. 9; xxiii. 5; Gal. iv. 15; vi. 11. But no positive conclusion on the subject can be formed. The “thorn,” whatever it may have been, is called “a messenger of Satan,” perhaps with reference to the trial of Job’s faith (Job ii. 5, 7) when Satan “smote” or buffeted him.

8 the Lord. The Lord Christ, who possesses and imparts Divine power (9). A clear example of prayer to Christ.

9. He said unto me, etc. “Whilst in the literal sense prayer may be unavailing, in a higher sense it is heard and granted” (Stanley).

rest upon me. “Dwell in (or ‘on’) me as a tent.”

11 the very chiefest apostles. Rather, as in xi. 5, “the over-great apostles”; or, “superlative apostles”; an ironical reference to the false teachers.

14 the third time. So xiii. 1. The first visit is related in Acts xviii.; a second was abandoned (see note on 1 Cor. xvi. 5); and now for the third time he proposes a visit, which he afterwards paid (see Acts xx. 2, 3, and notes). But some expositors think that he had already been at Corinth twice, having paid, from Ephesus, a visit unrecorded in the Acts of the Apostles. See note on xiii. 2.

15. And I will very gladly spend, etc. Rather, “But I will willingly spend, and be spent to the uttermost for your souls.”

16 being crafty, I caught you with guile. He states thus the insinuation of his enemies, that though he took no money from them himself he craftily made a gain of them through others (17). This insinuation he most strongly denies.

18. I desired Titus. That is, “to go to you.”

This was probably the journey from which Titus had just returned: see vii. 6.

a brother. Properly, “the brother” (R.V.); well known at Corinth, though not to us.

in the same spirit? Or, by the same Spirit? “The inward law which regulated their conduct” (Speaker’s Commentary).

21 many which have sinned already, etc. See 1 Cor. v. 1.

1 the third time. See note, xii. 14, and Paley’s discussion in Horæ Paulinæ.

In the mouth of two or three witnesses. Upon unquestionable proof: see Deut. xix. 15.

2 as if I were present the second time. The R.V. reads, “when I was present the second time.” Conybeare and Howson, ch. xv., note 1. The same rendering is adopted by Weymouth and Moffatt.

3 which. Rather, “who”: referring to Christ. By severely punishing the offenders, Paul would prove his close connexion with Christ; sharing indeed the weakness of his Lord’s crucified mortality, yet receiving from Him, and exercising towards the Church, a living Divine power (4).

4 toward you. That is, “in our dealings with you.”

5. Examine (try) yourselves. You would test my apostleship (3); first test your own connexion with Christ. If you can prove that you are Christ’s true disciples, you will then have proved that I, who taught you, am his true apostle.

reprobates. More correctly, “unapproved”: unable to stand the test.

7. Now I pray to God that ye do no evil. I would rather seem “unable to give proof” of my apostolic power, than be compelled to do so in punishing you for doing evil. I am glad thus to seem weak, if only you are strong.

9 your perfection. Lit., “restoration,” i.e., reformation or amendment.

10 to edification, and not to destruction. R.V., “for building up, and not for casting down.”

14. The grace of the Lord Jesus Christ, etc. This benediction distinctly and formally recognises the Three Persons in the Godhead, in their relations to the believer and to the Church.

communion. Or, “participation,” i.e., with fellow-believers.

[The second [Epistle] to the Corinthians, etc.] This Epistle was sent from Macedonia by Titus; but the other particulars are quite uncertain. See on subscription to the Epistle to the Romans.

THE chief feature of this Epistle is its repudiation of ceremonialism and legalism in the Christian Church. Judaising teachers had come amongst the churches of Galatia, insisting upon the necessity of circumcision (i. 7; v. 10; vi. 12). In St. Paul’s eyes, this was a backward movement. It was to go back to the beggarly elements. It was to be entangled again in the yoke of bondage. It was to substitute the law as a way of salvation for the free grace of God. It was “another Gospel” (i. 6; ii. 16; iii. 11; iv. 9, 31; v. 1, 4).

Over against all this, the apostle emphasises the fundamental truth that salvation is due not to any works or ceremonial observances of our own, but to the righteousness of Christ, accepted and applied through faith. “God forbid that I should glory save in the cross of our Lord Jesus Christ” (vi. 14). “If righteousness come by the law, then Christ is dead in vain” (ii. 21). The law is but the preparation for Christ, leading us to Him as the child is led to school (v. 24; see note).

In contrast with, and in opposition to, the practices of ritual, he shows what true religion is. Its motive-power is the love of Christ (ii. 20). It is “putting on Christ” as a garment (iii. 27); “taking on the character of Christ” (Moffatt). It is liberty, and not bondage (v. 1). It is faith working by love (v. 6). It is bringing forth the fruits of the Spirit, love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance (v. 22, 23). It produces sympathy and liberality (vi. 1, 2, 6). Thus it is an eminently practical thing, permeating every department of daily life and conduct. It makes a man a new creature (vi. 15).

Much of the Epistle is also taken up, as in the case of 2 Corinthians, with St. Paul’s vindication of his own character and ministry against the attacks that had been made upon him. He shows how he had received the Gospel by the

direct revelation of the Lord Himself (i. 12). His call was a call of God and not of man (i. 15). He had withstood even Peter himself when for a time that apostle gave way to the ritual or Judaising party (ii. 11-14). He reminds Jewish readers that Abraham was justified by faith (iii. 6), and reminds both Jew and Gentile that the Gospel is not for one nation or people only, but for all men (iii. 14, 28). He reminds them all of the sympathy and affection they had shown for him in the past (iv. 13-15), and of their early devotion to the Gospel (v. 7). And in tender words he expresses his own desire for their spiritual welfare (iv. 19; v. 16) and for their continuance in Christian life and service (vi. 9, 10).