1Zu rühmenG2744 nütztG4851 mirG3427 wahrlichG1211 nichtG3756; dennG1063 ich willG2064 aufG1519 GesichteG3701 undG2532 OffenbarungenG602 des HerrnG2962 kommenG2064. 2Ich kenneG1492 einen MenschenG444 inG1722 ChristoG5547, vorG4253 vierzehnG1180 JahrenG2094 ( obG1535 imG1722 LeibeG4983, weißG1492 ich nichtG3756, oderG1535 außerG1622 dem LeibeG4983, weißG1492 ich nichtG3756; GottG2316 weißG1492 es ) einenG5108 Menschen, der entrücktG726 wurde bis inG2193 den drittenG5154 HimmelG3772. 3UndG2532 ich kenneG1492 einen solchenG5108 MenschenG444 ( obG1535 imG1722 LeibeG4983 oderG1535 außerG1622 dem LeibeG4983, weißG1492 ich nichtG3756; GottG2316 weißG1492 es ) 4daßG3754 er inG1519 das ParadiesG3857 entrücktG726 wurde undG2532 unaussprechlicheG731 WorteG4487 hörteG191, welcheG3739 der MenschG444 nichtG3756 sagenG2980 darfG1832. 5ÜberG5228 einen solchenG5108 werde ich mich rühmenG2744; überG5228 michG1683 selbst aberG1161 werde ich michG2744 nichtG3756 rühmenG2744, es sei denn G1508 G1722 meinerG3450 SchwachheitenG769. 6DennG1063 wennG1437 ich mich rühmenG2744 willG2309, werdeG2071 ich nichtG3756 törichtG878 seinG2071, dennG1063 ich werdeG2046 die WahrheitG225 sagenG2046. Ich enthalte michG5339 aberG1161 dessen, auf daß nichtG3361 jemandG5100 höherG5228 vonG1519 mirG1691 denkeG3049, als wasG3739 er an mirG3165 siehtG991, oderG2228 was erG5100 vonG1537 mirG1700 hörtG191. 7UndG2532 auf daßG3363 ich michG5229 nichtG3363 durch die ÜberschwenglichkeitG5236 der OffenbarungenG602 überhebeG5229, wurdeG1325 mirG3427 ein DornG4647 für das FleischG4561 gegebenG1325, ein EngelG32 SatansG4566, auf daßG2443 er michG3165 mit Fäusten schlageG2852, auf daßG3363 ich michG5229 nichtG3363 überhebeG5229. 8FürG5228 diesesG5127 flehteG3870 ich dreimalG5151 zum HerrnG2962, auf daßG2443 er vonG575 mir abstehenG868 möge. 9UndG2532 er hatG2046 zu mirG3427 gesagtG2046 : MeineG3450 GnadeG5485 genügtG714 dirG4671, dennG1063 meineG3450 KraftG1411 wirdG5048 inG1722 SchwachheitG769 vollbrachtG5048. DaherG3767 willG2744 ich am allerliebstenG2236 michG2744 vielmehr G1722 G3123 meinerG3451 SchwachheitenG769 rühmenG2744, auf daßG2443 die KraftG1411 des ChristusG5547 überG1909 mirG1691 wohneG1981. 10DeshalbG1352 habe ich WohlgefallenG2106 anG1722 SchwachheitenG769, anG1722 SchmähungenG5196, anG1722 NötenG318, anG1722 VerfolgungenG1375, anG1722 ÄngstenG4730 fürG5228 ChristumG5547; dennG1063 wennG3752 ich schwachG770 bin, dannG5119 binG1510 ich starkG1415. 11Ich binG1096 ein TorG878 gewordenG1096; ihrG5210 habtG315 michG3165 dazu gezwungenG315. DennG1063 ichG1473 hätteG3784 vonG5259 euchG5216 empfohlenG4921 werden sollen, dennG1063 ich habeG5302 in nichtsG3762 den ausgezeichnetsten G3029 G5228 ApostelnG652 nachgestandenG5302, wennG1499 ich auchG2532 nichtsG3762 binG1510. 12Die ZeichenG4592 des ApostelsG652 sindG2716 jaG3303 unterG1722 euchG5213 vollbrachtG2716 worden inG1722 allemG3956 AusharrenG5281, inG1722 ZeichenG4592 undG2532 WundernG5059 undG2532 mächtigen TatenG1411. 13DennG1063 wasG5101 istG2076 es, worinG3739 ihr gegenG5228 die anderenG3062 VersammlungenG1577 verkürztG2274 worden seid, es sei dennG1508, daßG3754 ichG1473 selbstG846 euchG5216 nichtG3756 zur Last gefallenG2655 bin? VerzeihetG5483 mirG3427 diesesG5026 UnrechtG93. 14SieheG2400, dieses dritte MalG5154 steheG2192 ich bereitG2093, zuG4314 euchG5209 zu kommenG2064, undG2532 werdeG2655 nichtG3756 zur Last fallenG2655, dennG1063 ich sucheG2212 nichtG3756 das EureG5216, sondernG235 euchG5209. DennG1063 die KinderG5043 sollenG3784 nichtG3756 für die ElternG1118 Schätze sammelnG2343, sondernG235 die ElternG1118 für die KinderG5043. 15IchG1473 willG1159 aberG1161 sehr gernG2236 alles verwendenG1159 undG2532 völlig verwendetG1550 werden fürG5228 eureG5216 SeelenG5590, wennG1499 ich auchG2532, je überschwenglicherG4056 ich euchG5209 liebeG25, um so wenigerG2276 geliebtG25 werde. 16DochG1161 es seiG2077 so, ichG1473 habeG2599 euchG5209 nichtG3756 beschwertG2599; weilG235 ich aber schlauG3835 binG5225, so habeG2983 ich euchG5209 mit ListG1388 gefangenG2983. 17HabeG4122 ich euchG5209 etwaG3361 durchG1223 einenG5100 von denenG846 übervorteiltG4122, dieG3739 ich zuG4314 euchG5209 gesandtG649 habe? 18Ich habeG3870 TitusG5103 gebetenG3870 undG2532 den BruderG80 mit ihm gesandtG4882; hatG4122 etwaG3387 TitusG5103 euchG5209 übervorteiltG4122? HabenG4043 wir nichtG3756 in demselbenG846 GeisteG4151 gewandeltG4043? nichtG3756 in denselbenG846 FußstapfenG2487? 19Seit langemG3825 seidG1380 ihr der MeinungG1380, daßG3754 wir unsG626 vor euchG5213 verantwortenG626. Wir redenG2980 vorG2714 GottG2316 inG1722 ChristoG5547, allesG3956 aberG1161, GeliebteG27, zuG5228 eurerG5216 AuferbauungG3619. 20DennG1063 ich fürchteG5399, daßG3381, wenn ich kommeG2064, ich euchG5209 etwaG4458 nichtG3756 als solcheG3634 findeG2147, wie ich willG2309, und daß ichG2504 von euchG5213 als solcherG3634 erfundenG2147 werde, wie ihr nichtG3756 wolletG2309 : daßG3381 etwaG4458 StreitigkeitenG2054, NeidG2205, ZornG2372, ZänkereienG2052, VerleumdungenG2636, OhrenbläsereienG5587, AufgeblasenheitG5450, UnordnungenG181 vorhanden seien; 21daßG3361, wenn ich wiederkomme G2064 G3825, meinG3450 GottG2316 michG3165 eurethalben G4314 G5209 demütigeG5013, undG2532 ich überG3996 vieleG4183 trauernG3996 müsse, dieG3588 zuvor gesündigtG4258 undG2532 nichtG3361 Buße getanG3340 haben überG1909 die UnreinigkeitG167 undG2532 HurereiG4202 undG2532 UnzuchtG766, dieG3739 sie getriebenG4238 haben.
Jamieson Fausset Brown Bible Commentary 1 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. (2Co. 12:1-21)
He proceeds to illustrate the "glorying in infirmities" (
2Cor 11:30). He gave one instance which might expose him to ridicule (
2Cor 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
1Sam 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 (
Dan 2:19,
Dan 2:31). 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,
2Cor 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
2Cor 12:2,
2Cor 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (
2Cor 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 (
Rom 7:25). Here, however, the latter is the prominent thought.
in Christ--a Christian (
Rom 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 (
Acts 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-- (
Acts 8:39).
to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations,"
2Cor 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (
2Cor 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (
Luke 23:43;
Rev 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,"
2Cor 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 (
Eph 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 (
Exod 34:6;
Isa 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 (
John 3:12;
1Cor 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" (
2Cor 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,"
2Cor 11:1,
2Cor 11:16-17).
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 (
Acts 14:12-
Acts 14:13), and shaking off a viper (
Acts 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] (
John 5:44;
John 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;
Phil 1:29).
thorn in the flesh-- (
Num 33:55;
Ezek 28:24). ALFORD thinks it to be the same bodily affliction as in
Gal 4:13-
Gal 4:14. 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,
1Pet 2:20).
messenger of Satan--who is permitted by God to afflict His saints, as Job (
Job 2:7;
Luke 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
2Cor 12:9, and Greek,
2Cor 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 (
Luke 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], (
Deut 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
2Cor 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,
John 1:12) upon" him. This effect of Christ's assurance on him appears,
2Cor 4:7;
1Cor 2:3-4; compare
1Pet 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 (
Ps 88:7;
John 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" (
2Cor 12:9;
2Cor 13:4;
Heb 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
2Cor 11:5, "those overmuch apostles."
though I be nothing--in myself (
1Cor 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
Acts 1:21-
Acts 1:22).
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 (
2Cor 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
2Cor 11:9,
2Cor 11:11).
14 the third time--See Introduction to the first Epistle. His second visit was probably a short one (
1Cor 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare
2Cor 12:21;
2Cor 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
2Cor 1:15-16;
2Cor 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-- (
Phil 4:17).
children . . . parents--Paul was their spiritual father (
1Cor 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (
2Cor 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 (
1Thess 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
2Cor 8:6,
2Cor 8:17,
2Cor 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (
2Cor 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
2Cor 8:18,
2Cor 8:22.
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" (
2Cor 2:17). English Version Greek text was a correction from
2Cor 3:1;
2Cor 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" (
Gal 5:20).
swellings--arrogant elation; puffing up of yourselves.
Jude 1:16, "great swelling words" (
2Pet 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 (
1Thess 4:7).
fornication--among the unmarried.
