Introductory remarks:
In this chapter Paul continues with vindicating his apostleship. It seems to me that Paul is expending a lot of effort to prove that he is a called apostle by the Lord Jesus Christ, so that there must have been a great deal of opposition in the church, instigated by the false brethren from Jerusalem. "Paul tells of his revelations and how a man was caught up to the third heaven and saw things he could not reveal. But he didn't want to brag and to keep him humble he was given a thorn in the flesh. God refused to remove it but gave him strength to endure it. Paul tells the Corinthians they shouldn't have made him brag to prove himself to them. Though they are sad that he won't live off them, he will continue to avoid it when he visits again because he wants them, not their money. Everything he does is for their benefit. He hopes they will not ignore his teachings and that his visits won't be ruined by his having to condemn their sinning" (A Survey of 2 Corinthians - By Brenda). This chapter may be outlined as follows: Visions and revelations vv. 1-10: Paul's concern for the Corinthian Church vv. 11-21.
Visions and Revelations
Verse 1, "It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord."
LGT "I must needs glory, indeed not expedient to me; then I will come to visions and revelations of the Lord."
I must needs glory: I am compelled to go on with this glorying, foolish as it is, though it is not expedient. Indeed not expedient to me: it does not become me to boast. Then I will come to visions: I will now get on another subject. Visions were the way God communicated to His servants before the Bible was completed. And revelations of the Lord: the word "revelation" means to uncover, and this context it means God revealed the Truth to Paul.
Verse 2, "I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven."
LGT "I know a man in Christ fourteen years ago, whether in [the] body I know not, whether out of the body I know not, God knows; such a one [was] caught away to the third heaven."
I know a man in Christ: this only means that he had a personal relationship to the Lord Jesus Christ. Fourteen years ago: Paul had a supernatural ecstatic experience fourteen years ago, at what time he does not reveal, probably when he was at Tarsus, and he describes it as happening to another man. The reason Paul refers to this experience in the third person may have been that he did not want them to think he was still boasting. Whether in the body I know not: whether he was caught up bodily, or whether out of the body: that is, by his spirit alone. God knows: Paul was completely satisfied that the experience was real, and he has God as his witness. The fact that he kept this a secret for all this time may have been why he was able to endure all that he endured with patience and stability, and that he was in the service of his Lord and Savior. Such a one was caught away to the third heaven: Paul did not hold to the Jewish idea of seven heavens; he was simply making reference to God's abode. "The Bible speaks of but three heavens, and among the Jews in the apostolic ages also the heavens were divided into three. (1.) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars. (2.) The starry heavens, the heavens in which the sun, moon, and stars appear to be situated. (3.) The heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was the upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold - this region where God dwelt; where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled" (Barnes).
Verse 3, "And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)"
LGT "And I know such a man, whether in [the] body, or out of the body, I know not, God knows;"
Paul repeats the fact that he was very acquainted with this man for emphasis.
Verse 4, "How that he was caught up into paradise, and heard the unspeakable words, which it is not lawful for a man to utter."
LGT "That he was caught away to paradise, and heard unutterable sayings, which is not permitted to man to speak."
That he was caught away to paradise: Paul uses this word "paradise" simply to describe God's abode, and dwelling place of departed saints, as a blessed place, no more, no less. And heard the unutterable sayings: now Paul does not here reveal these sayings. The Word of God has revealed enough to us that we should be satisfied that heaven will be a wonderful place where sin is forever destroyed. Which is not permitted to man to speak: what Paul heard from the Lord in this experience was certainly enough to take him through all the trials he face, even his death. Unlike the cults that tell of their mystical meeting with God, or Allah, or whatever fanciful name they give the uncaused cause, Paul does not tell anything of this supernatural meeting with God. God did not, in His infinite wisdom, reveal to us anymore of heaven than it will be eternal bliss, without tears, sorrow, death, etc., and that we are to live by faith and not for the reward, and that if His Word is not enough for us, we will be very unhappy. McGee said, "If God had revealed anymore of what heaven will be, we would be committing suicide to get there." This description Paul gives of his supernatural experience is so unlike what Mohamed describes in the Koran. Barnes gives us a short version:
"Mohamed indeed feigned [pretended] that he had made a journey to heaven, and he attempts to describe what he saw; and the difference between true inspiration and false or pretended inspiration is strikingly evinced [made clear] by the difference between Paul's dignified silence, and the puerilities [silly childishness] of the prophet of Mecca. (See Koran chap. xv11). As the difference between the true religion and imposture is strikingly illustrated by this, we may recur to the principal events, which occurred on his celebrated journey. The whole account may be seen in Prideaux's Life of Mohamed, p. 43. seq. He solemnly affirmed that he had been translated to the heaven of heavens; that on a white beast, less than a mule, but larger than an ass, he had been conveyed from the temple of Mecca to that of Jerusalem; had successively ascended the seven heavens [which he stole from the Jewish legends] with his companion Gabriel, receiving and returning the salutation of its blessed inhabitants; had then proceeded alone within two bow-shots of the throne of the Almighty, when he felt a cold which pierced him to the heart, and was touched on the shoulder by the hand of God, who commanded him to pray fifty times a day, but with the advice of Moses he was prevailed on to have the number reduced to five; and that he then returned to Jerusalem and to Mecca, having performed a journey of thousands of years in the tenth part of a night.
The fact that Paul was not permitted to communicate what he had seen is remarkable. It is natural to ask why is it so? Why has not God sent down departed saints to tell men of the glories of heaven? Why does He not permit them to come and bear testimony to what they have seen and enjoyed? Why not come and clear up the doubts of the pious; why not come and convince a thoughtless world; why not come and bear honorable testimony for God that He is faithful to reward His people? And especially why did He not suffer Paul, whom he had permitted to behold the glories of paradise, to testify simply to what he had seen, and tell us what was there?"
Barnes goes on to give a long list of reasons to these last questions, which were very obvious. But to put in brief; the Word of God is all we need, and if we believe the Word of God, we do not need someone to come back from heaven to convince us; our flesh says this would be wonderful; however we do not walk in the flesh, but we walk by faith, and we must always remember what Paul wrote to the Hebrew Christians; "God is the Rewarder of those who diligently seek Him". And the only place we can seek our God is in His Word. If we can't accept God's Word, we can't accept God. (By the way, if anyone is interested in reading more on this cult perpetrated by Mohamed, I have written a paper that I would be happy to send you.)
Verse 5, "Of such an one will I glory: yet of myself I will not glory, but in mine infirmities."
LGT "Concerning such a one I will boast, but concerning myself I will not boast unless in my weaknesses."
Concerning such a one I will boast: this one that had the supernatural experience; of course we know it was Paul, and that he is still speaking in the third person. Paul says I will boast in this one who is particularly favored of the Lord. But concerning myself: Paul is speaking as though there were two Paul's. I will not boast: what Paul is saying is that concerning his supernatural experience he will not boast, but only in the things mentioned above, that is, in the weakness of his flesh, or, in other words, the physical suffering. Unless in my weaknesses: the Corinthians would allow Paul to boast of his extraterrestrial experience, but he could not, only of his trials would it be proper.
Verse 6, "For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me."
LGT "For if I should desire to boast, I shall not be a fool; for I will say the truth: but I abstain, lest anyone should reckon me above what he sees me, or hears [anything] of me."
For if I should desire to boast: Paul says that if he were to boast, he would have plenty to boast about without embellishing the truth. I shall not be a fool: I would not be foolish for I have plenty to boast about. For I will say the truth: Paul could be referring to his "caught up" experience, but he is compelled not to speak about it. But I abstain, lest anyone should reckon me above what he sees me: Paul is saying that he wants to be judged by what he has done in founding the church in Corinth, and not what he has personally experienced with God. Our fellowship with God is a very personal thing, and should not be advertised as though we are some kind of super-duper saint. Or hears anything of me: what the saints in Corinth might say of him.
Verse 7, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure."
LGT "And by reason of the exceeding greatness of the revelation. Therefore in order that I should not be exalted overmuch, a thorn in the flesh was given to me, a messenger of Satan, that he might buffet me, in order that I should not be exalted overmuch."
And by reason of the exceeding greatness of the revelation: the exceeding greatness was that revelation of his supernatural experience, and the many divine revelations made known to Paul. Therefore in order that I should not be exalted overmuch: It would be very easy for Paul to become self-confident and think, like his Jewish counter-parts that they were God's favorites, because of all the supernatural things he experienced. Barnes notes: "If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases." A thorn in the flesh was given me: to explain what this thorn in the flesh was, would be sheer conjecture and supposition, and you all know what I think of supposition. The Word is silent upon the subject, and so must we be. The Word seems to hint to us that it was his poor eyesight, but this is strictly guessing. A messenger of Satan: here Paul is personifying his affliction. Because all evil is originated with Satan, it was common for the Hebrews to attribute bodily diseases to Satan. That he might buffet me: God allowed Paul to be buffeted, and it is wonderful that Paul knew exactly why God allowed him to go through so many trials, and to suffer physical pain. We must all learn this wonderful lesson, and we will, if we spend time in fellowship with our heavenly Father. In order that I should not be exalted overmuch: Paul repeats the reason for his thorn in the flesh in order to encourage us with the truth that God's grace is sufficient for us all.
Verse 8, "For this thing I besought the Lord thrice, that it might depart from me."
LGT "Concerning this thing I besought the Lord three [times], in order that it might depart from me."
Concerning this thing this I besought the Lord three times: Paul had prayed to the Lord on three separate occasions about the messenger of Satan, who put the thorn in Paul's flesh. In order that it might depart from me: that this thorn in my flesh, and the messenger of Satan might depart from me forever.
Verse 9, "And he said to me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
LGT "And He hath said to me, My grace suffices thee; for the power in weakness is perfected. Therefore most gladly rather will I boast in my weaknesses, in order that the power of Christ should dwell upon me."
And He hath said to me: this phrase is in the perfect tense, which means, something happened in the past and continues on into the future. Vincent writes about this use of the perfect tense here: "The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ's grace; so that because the Lord hath said [this use of the perfect tense] "My grace" etc., Paul can now say, under continued affliction, wherefore I take pleasure, etc., for Christ's sake; for when I am weak, then am I strong. A more beautiful use of the perfect tense it would be difficult to find in the New Testament." It really irks me when preachers say Christ spoke to me. Now we know that Christ did speak to Paul, but we must keep in mind that the Holy Spirit inspired Paul, and that Christ had commissioned him for this special ministry of giving the world the Gospel of Grace by his epistles. The only way God speaks to us today is through His Holy Word, and all the pretenders who say God spoke to them are lying and they know it, no matter how much they deny it. My grace suffices thee: this is a much better answer than if Christ would have removed Paul's thorn in the flesh. Just to know that God's favor rests upon him was enough for Paul. We too should take this to heart in our own lives; for the unmerited favor of God is on us, we must realize this and take it to heart. There is nothing that happens in the life of the believer that God is not aware of, and that He will work it out to our benefit; it just seems that sometimes we lose sight of this blessed richness of His grace that we struggle in our own self-effort, and most of the time muddle things up, because we don't come to the realization of His marvelous grace until long after things have returned to normal. For the power in weakness is perfected: weakness is the opportunity for God to reveal his grace to perfection. When we are strong and self-confident, there comes upon us a feeling that we have no need; but let us be put to the test and we crumble like a house of cards. We need to know that all our lives present an opportunity for God to perfect His grace in us. Don't despair God really cares. Therefore most gladly rather will I boast in my weakness: rather than ask anymore for you to remove this thorn in my flesh, I will boast in my weakness, that is, I have learned whatever state I am in, I will be content. This attitude never left Paul. In order that the power of Christ shall dwell upon me: "The compound verb shall dwell here means 'to fix a tent' or a habitation 'upon'; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary stay on earth" (Vincent). I believe this pretty well describes our union with Christ in His abiding relationship with each one of us.
Verse 10, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."
LGT "Wherefore I take pleasure in weakness, in insults, in necessities, in persecutions and straights, on behalf of Christ: for when I may be weak, then I am powerful."
Wherefore I take pleasure: Paul is saying that he knows that all that the Devil can throw at him will not make him despondent. In no way is he saying that he welcomes martyrdom, but he does not fear it, because he is occupied with the person of the Lord Jesus Christ. In weakness: weak in my body. In insults: thrown at me from my detractors. In necessities: in want of daily provisions. In persecutions: being mistreated and discriminated against by the bullying Judaizers, among many other Christ haters. And straights: anguish, agony and grief. On behalf of Christ: I know that whatever they do these evil things to me, they are really doing them because of my union with Christ; and it is because of this union with Christ, that I am able to take pleasure in them. Because Paul takes pleasure in his union with Christ, he is able to take pleasure in all his infirmities. We will never be in fellowship if we do not enjoy being in fellowship. If we seek fellowship with the Lord because we think it is required of us, we miss the entire concept of fellowship. Our motive for fellowship must be in order that our joy may be filled full.
Paul's Concern for the Corinthian Church
Verse 11, "I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for nothing am I behind the very chiefest apostles, though I be nothing."
LGT "I have become foolish, you compelled me. For I ought to have been commended by you: for in nothing I was behind those super-extra apostles, if also I am nothing."
I have become foolish, you compelled me: Paul says that it was foolishness that he was compelled to recount his sufferings, and boasting of his accomplishments. For I ought to have been commended by you: the Greek word for "ought" is "to be morally obligated." Paul says that they made him become foolish, when they ought to have been commending him to those super-duper Judaizing apostles. For in nothing I was behind those super-extra apostles: those false apostles making their claims of being perfect in the Law. Paul says that the Corinthians had already accepted his grace teachings, and they should have been grown up by now, and they should have rejected those false apostles. If also I am nothing: I believe Paul is saying this with all humility, that he is nothing, and that all that he has accomplished are accomplishments of the Holy Spirit working through him; remember, Paul is the one who insisted, "Let my boasting be in the Lord."
Verse 12, "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds."
LGT "The signs indeed of the apostle were fully worked out among you in all endurance, in signs and also wonders and works of power."
The signs of the apostle: the definite article before "apostle" means here that Paul is referring to himself as "the apostle", the others were fakes. Were fully worked out among you: Paul says that the signs of a true apostle were worked out among them, and they knew that God sent him. In all endurance: Paul displayed this gift of patience and staying power. "I performed those works notwithstanding the opposition which I met with. I patiently persevered in furnishing the evidence of my divine commission. There was a succession of miracles demonstrating that I was from God, not withstanding the unreasonable opposition which I met with, until I convinced you that I was called to the office of an apostle" (Barnes). In signs and also wonders and works of power: what these miracles Paul performed in Corinth he does not tells us; however we may assume that they were the usual miracles of healing the sick, raising the dead, casting out demons, etc.
Verse 13, "For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? Forgive me this wrong."
LGT "For in what is it wherein ye were made inferior beyond the rest [of the] assemblies, unless that I myself did not lazily burden you? Forgive me this injustice."
For in what is it wherein ye were made inferior beyond the rest of the assemblies: Paul says here they were not inferior to any other church in their knowledge; you have received the same gospel of grace, and have witnessed my many miracles among you; so what made you turn away from me. Unless that I myself did not lazily burden you: other assemblies had to support their teacher, but I did not burden you with my support. Did you think I did not love you because I would not take from you? Forgive me this injustice: if this is wrong, forgive me. I am sure this is part of Paul's ongoing irony about this particular issue.
Verse 14, "Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children."
LGT "Behold, a third time I am ready to come to you, and I will not lazily burden you, for I do not seek your things, but you. For the children ought not to treasure up for the parents, but the parents for the children."
Behold, a third time I am ready to come to you: Paul had only visited them once, but he was ready before but could not come, so this will be his second visit, but the third time he desired to visit them. And I will not lazily burden you: Paul says that he will be financially independent of them as he was before. For I do not seek your things, but you: Paul did not want these Christians to be sidetracked by thinking they would have to care for him, but that they could concentrate wholly on his teaching them Bible Doctrine. For the children ought not to treasure up for the parents, but the parents for the children: Paul felt as though he was the Corinthians spiritual father, and that just as a father of a family provides for his children, Paul desired to provide spiritual food to his children, without compensation. This certainly does not mean that children should not care for their parents in their old age; it is a good thing if parents can live independently of their children, but this is not always possible. Good parents will provide for their children as long as they are able; and a good child will make sure their parents are taken care of when they need care. This principle applies throughout the brotherhood at any age.
Verse 15, "And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved."
LGT "Now I most gladly will spend and will be utterly spent concerning your souls: if loving you more abundantly, am I to be loved less?"
Now I most gladly will spend and will be utterly spent for you: Paul says that he is willing to spend all the time and energy it takes for his spiritual children. He says that he is willing to give all he has for them. Concerning your souls: most commentators I have studied say this means for their salvation; however, I think it has to do mainly with the growth his children. The church was organized with the believers Paul rounded up in Corinth. Unsaved people do not make up the church. Paul taught them to live worthy of the calling by which they were called, and they would witness to the world around them that they were part of the body of Christ; unsaved people would observe them, and ask them of the reason of the hope they possessed, and they would give them the Word as it was given them by Paul. Let me add; 'I do not think anyone has been saved outside the Word of God.' I am not against witnessing, however, I believe all we can give the unbeliever is that they need to accept the Word of God, and the Christ the Word preaches. If loving you more abundantly, am I to be loved less: Paul gives them this gentle reproof. He showed such undying love for them, and they did not return to him love. He did not labor among them for their gratitude, he labored even though they were ungrateful.
Verse 16, "But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile."
LGT "But be it so, I did not burden you: but being crafty, I took you with guile."
But be it so: be it as my detractors have charged me with taking money from you for my own good; however, that is why I sent a delegation to collect the money, and take it to Jerusalem. I did not burden you: this is one of the reasons Paul would not take money from them for his support. But being crafty, I took you with guile: this is what he is charged with. The editor of Calvin's commentary has this note: "This passage is so far from being friendly to the exercise of guile, that it is a manifest disavowal [denial] of it, It is an irony. The Apostle does not describe what had actually been his conduct, but that of which he stood accused by the Corinthian false teachers. They insinuated, that he was a sly, crafty man, going about preaching, and catching people with guile. Paul acknowledges, that he and his colleagues did, indeed, persuade men, and could not do otherwise, for 'the love of Christ constrained them.' (Chp. 5. 11, 14.) But he indignantly repels the insinuation of its being from mercenary motives. 'We have wronged no man,' says he, 'we have corrupted no man; we have defrauded no man.' (Chap. 7. 2.) Having denied the charge, he shows the absurdity of it. Mercenary men, who wish to draw people after them, have an end to answer: and 'what end, says Paul, could I have in view, in persuading you to embrace the gospel? Have I gained anything by you? When I was with you, was I burdensome to you? No: nor, as things are, will I be burdensome. Yet being crafty, forsooth, I caught you with guile."
Verse 17, "Did I make gain of you by any of them whom I sent unto you?"
LGT "Any of whom I have sent to you, by him did I overreach you?"
Paul says did any of the men I sent to you take advantage of you.
Verse 18, "I desired Titus, and with him I sent a brother. Did Titus make a gain of you? Walked we not in the same spirit? Walked we not in the same steps?"
LGT "I besought you Titus, and sent with him the brother: did Titus take advantage of you? Not by the same spirit walked we? Nor in the same steps?"
Paul says that he sent Titus and his brother to them to complete the collection for Jerusalem, and they received him gladly. Paul says did not we come to you in the same spirit of gaining your confidence as brothers and sisters in Christ? Just as Titus did not take advantage of you, so we did not either.
Verse 19, "Again, think ye that we excuse ourselves unto you? We speak before God in Christ: but we do all things, dearly beloved, for your edifying."
LGT "Again, do ye think that to you we are making a defense? Before God in Christ we speak: and all things, beloved, for your building up."
Again, do ye think: Robertson says that this is a progressive indicative which means: "for a long time you have been thinking, or ye think all this time." That to you we are making a defense: that we are excusing ourselves. Paul says that he is not saying this to make himself popular with the people, but that it is with a desire to please Christ. Before God in Christ we speak: Paul says that what he says, he says before the presence of God, as one occupied with the person of the Lord Jesus Christ. And all things, beloved, for your building up: Paul says that all that he says and does in regards to the church, he does for their edification, that is, for their building up into mature believers.
Verse 20, "For I fear, lest, when I come, I shall not find you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults."
LGT "For I fear, lest by any means having come, I should find you not such as I would, and I be found by you such as ye would not: lest [there be] factions, jealousy, resentments, contentions, evil speakings, whisperings, puffings up, commotions."
For I fear, lest by any means having come, I should find you not such as I would: Paul's fear came from the love he had for them. He feared lest they did not correct the problems they were having in the assembly. The whole point of all that he had previously said was for their edification. He did not want to have to be a disciplinarian when he arrived. And I be found by you such as ye would not: as a disciplinarian and not a loving teacher of grace. Paul says they naturally will be expecting his visit to be pleasant and not filled with rebukes and reproaches. Lest there be factions: small groups within the assembly opposing one another. Jealousy: to covet what others have. Resentment: angry and bitter with one another. Contentions: argumentative debates. Evil speaking: speaking ill about someone behind his or her back whether true or not. Whisperings: whispering gossip into some ones ear. Puffings up: plume yourselves like peacocks, with 'us four and no more' kind of thinking. Commotions: disorder and confusion in the assembly.
Verse 21, "And lest when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed."
LGT "Lest I having come again, my God should humble me before you, and I should mourn over many of the ones who have before sinned, and have not repented upon the uncleanness, and fornication, and licentiousness which they practiced."
Lest I having come again, my God should humble me before you: the assembly in Corinth, the sin city of the Roman Empire, should be a disgrace to Paul; instead of heeding the doctrines of grace, there were some in the assembly who refused to repent of their previous life. And I should mourn over many of the ones who have before sinned: many in the assembly refused to repent of their sins, and it is humiliating to Paul, after spending so much time giving them the truth. And have not repented upon their uncleanness, and fornication, and licentiousness: these are sins that were approved among the heathen, but should have been repented of in the Lord's Body, the church. To repent means to change one's mind, and many in this assembly refused to change. Which they practiced: this means that they did these things as a way of life, without remorse or guilt. The next chapter will be the closing of this letter, and is a continuation of this chapter.
Share freely but cite the source: http://bbbiblehelps.epizy.com