2 Corinthians 12: Summary and Commentary

Verse 1

12:1-7 Paul’s accusers at Corinth leveled the charge that Paul did not have ecstatic spiritual experiences. He was no mystic, they said, but a plain person with no impressive gift (see 10:10). So even though Paul’s authority did not come from visions and revelations from the Lord, he reveals his secret that he did, in fact, have such experiences.

12:1 This boasting will do no good: See study note on 11:21b-29.

Verse 2

12:2 I was caught up (literally I know a man in Christ who was caught up): In Greek, Paul demurely uses third person to speak of himself. • The third heaven is a Jewish expression for the immediate presence of God. • fourteen years ago: That is, about AD 43.

Verse 3

12:3-4 Paul wasn’t sure whether he was in a trance or actually taken to heaven. • But I do know that I was caught up: Literally But I know such a man, that he was caught up; see study note on 12:2.

Verse 5

12:5-7a Paul could boast about his experience (12:2-4), but it was no source of confidence in his ministry. He never makes mystical experience a proof of his apostolic authority—his life and his message must be the proof. He instead boasts about his weaknesses (11:23-33).

Verse 7

12:7b-10 We do not know what the thorn in Paul’s flesh was (cp. Num 33:55; Ezek 28:24; Hos 2:6); we only know that its purpose was to keep him from becoming proud, to prick the bubble of pride. • It was a messenger from Satan—that is, something or someone evil—so Paul prayed to the Lord to take it away. The Lord answered each petition the same way: “My grace is all you need. My power works best in weakness.” Paul’s human weakness was an opportunity for the power of Christ to work through him by God’s grace. Paul accepted his suffering because Christ’s strength showed itself through his weakness.

Verse 11

12:11-13 Paul reviews his apostolic credentials; he continues to play the role of a fool, making proud boasts because his detractors have forced him to do so (see study note on 11:16-29). Paul, too, has a commission as an apostle, one sent by God himself, with all the signs to validate it.

12:11 “super apostles”: See 11:5.

Verse 12

12:12 Included in Paul’s credentials was his ability to deal patiently with difficult people such as the Corinthians.

Verse 13

12:13 The only thing I failed to do refers to his not taking payment for his services (see 11:7-11). • Please forgive me for this wrong! This request is ironic and tongue-in-cheek.

Verse 14

12:14-15 the third time: Paul’s first visit was his initial evangelism at Corinth (Acts 18:1-18); the second was the unscheduled “painful visit” (2 Cor 2:1). Paul contemplates what he hopes will be a happier visit, but there is still some suspicion and a need to clear the air. • I will not be a burden: Paul did not want their money but rather that they would fully accept his authority. That is why he would gladly spend himself for them rather than accept payment from them.

Verse 16

12:16-18 Some of the Corinthians still believed that Paul had deceived them by trickery. They might have insinuated that Paul was helping himself to the proceeds of the collection for the Jerusalem church (chs 8–9). The answer to this charge is a reminder of the integrity of Titus and the other brother (see 8:18-24). The integrity of Paul and his associates should debunk such false charges.

Verse 19

12:19 Paul is not simply offering a defense of his conduct and motives; he wants to assure his dear friends of his genuine love and Christian service for the well-being of the church.

Verse 20

12:20-21 Paul feared encountering renewed rebellion and resistance during his upcoming visit, with the Corinthians relapsed into their old ways. • and you won’t like my response: If Paul had to, he would deal sternly with flagrant sinners (cp. 1:23–2:17; 1 Cor 4:21).

Verse 21

12:21 Paul fears that God will humble me in your presence—a reprise of the previous visit (2:1), when the Corinthians had rebuffed and humiliated Paul. • The vices listed were among the Corinthians’ old sins (see 6:14–7:1; 1 Corinthians Book Introduction, “Setting”).

Verse 1

Here we may observe,

I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, Co2 12:2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aerial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise (Co2 12:4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev 2:7), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter - such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. Pe2 1:19. We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, Co2 12:1. He therefore did not mention this immediately, nor till above fourteen years after, Co2 12:2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself (Co2 12:6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, Co2 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, Co2 12:7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, Co2 12:8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: - [1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (Co2 12:9), and took pleasure in them, Co2 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, Co2 12:10. And the reason of his glory and joy on account of these things was this - they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

Verse 11

In these verses the apostle addresses himself to the Corinthians two ways: -

I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them Co2 12:11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles - so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation - so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.

II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (Co2 12:13) he had not been burdensome to them, for the time past, and tells them (Co2 12:14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (Co2 12:15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, Co2 12:15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, Co2 12:16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others - We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, Co2 12:19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, Co2 12:20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, Co2 12:21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them.

Verse 2

Translate, "I know," not "I knew."

a man—meaning himself. But he purposely thus distinguishes between the rapt and glorified person of Co2 12:2, Co2 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (Co2 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 (Act 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— (Act 8:39).

to the third heaven—even to, &c. These raptures (note the plural, "visions," "revelations," Co2 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (Co2 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (Luk 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," Co2 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).

Verse 3

Translate, "I know."

out of—Most of the oldest manuscripts read "apart from."

Verse 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 (Exo 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 (Joh 3:12; Co1 2:9). A man may hear and know more than he can speak.

Verse 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.

Verse 6

For—Not but that I might glory as to "myself" (Co2 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," Co2 11:1, Co2 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 (Act 14:12-13), and shaking off a viper (Act 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] (Joh 5:44; Joh 12:43).

Verse 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; Phi 1:29).

thorn in the flesh— (Num 33:55; Eze 28:24). ALFORD thinks it to be the same bodily affliction as in Gal 4:13-14. 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, Pe1 2:20).

messenger of Satan—who is permitted by God to afflict His saints, as Job (Job 2:7; Luk 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."

Verse 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 Co2 12:9, and Greek, Co2 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 (Luk 4:7). "Satan is not to be asked to spare us" [BENGEL].

Verse 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], (Deu 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 Co2 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, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, Co2 4:7; Co1 2:3-4; compare Pe1 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 (Psa 88:7; Joh 17:15).

Verse 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" (Co2 12:9; Co2 13:4; Heb 11:34).

Verse 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 Co2 11:5, "those overmuch apostles."

though I be nothing—in myself (Co1 15:9-10).

Verse 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 Act 1:21-22).

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.

Verse 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 (Co2 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 Co2 11:9, Co2 11:11).

Verse 14

the third time—See Introduction to the first Epistle. His second visit was probably a short one (Co1 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare Co2 12:21; Co2 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 Co2 1:15-16; Co2 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— (Phi 4:17).

children . . . parents—Paul was their spiritual father (Co1 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (Co2 12:15).

Verse 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.

Verse 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 (Th1 2:3).

Verse 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.

Verse 18

I desired Titus—namely, to go unto you. Not the mission mentioned Co2 8:6, Co2 8:17, Co2 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (Co2 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 Co2 8:18, Co2 8:22.

same spirit—inwardly.

steps—outwardly.

Verse 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" (Co2 2:17). English Version Greek text was a correction from Co2 3:1; Co2 5:12.

Verse 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. Jde 1:16, "great swelling words" (Pe2 2:18).

Verse 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 (Th1 4:7).

fornication—among the unmarried.

Next: 2 Corinthians Chapter 13