1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

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.

3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

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.

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.

8 For this thing I besought the Lord thrice, that it might depart from me.

9 And he said unto 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.

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.

11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

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.

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.

15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

17 Did I make a gain of you by any of them whom I sent unto you?

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?

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.

20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
EGW SDA Bible Commentary
(Philippians 3:8). Paul Taught by the Holy Spirit
—The apostle Paul, who had received many revelations from the Lord, met difficulties from various sources, and amid all his conflicts and discouragements he did not lose his trust and confidence in God. Under the special tuition of the Holy Spirit, his judgment was purified, refined, elevated, sanctified. The devisings of human beings and of the enemy against him were to him a means of discipline and education, and he declares that thus he gained most excellent knowledge, because he made the Lord Jesus his dependence. “Yea doubtless,” he declares, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” How greatly this gospel enriches the garden of the soul, enabling it to produce most precious fruit (Letter 127, 1903)!
EGW SDA Bible Commentary
Paul's Preaching With Power
—Through Paul God has given many wonderful lessons for our instruction. In his visions Paul saw many things not lawful for a man to utter. But many other things which he saw in the heavenly courts were woven into his teachings. The truth flashed from his lips as a sharp, two-edged sword. The impressions made upon his mind by the Holy Spirit were strong and vivid, and they were presented to the people in a way that no one else could present them. Paul spoke in the demonstration of the Spirit and with power (Letter 105, 1901).(1 Corinthians 9:27.) Paul Remained Humble—The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories might not be revealed to mortals. Yet all this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (The Review and Herald, May 3, 1881).(Philippians 3:12;
John Wesley's Bible Commentary
It is not expedient - Unless on so pressing occasion. Visions are seen; revelations, heard.
John Calvin Bible Commentary
It is not expedient for me to gloryNow, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately reproves the impudence of his rivals and declares that it is with reluctance, that he engages in this sort of contest with them. For what a shame it was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so as to be too quick-sighted in discerning his gifts,while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by God are, indeed, to be acknowledged, that we may be aroused, —first, to gratitude for them, andsecondly, to the right improvement of them; but to take occasion from them to boast —that is what cannot be done without great danger.For I will come to visions.“I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts should hurry me on, so as to lead me to forget myself.” And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence; for it is humility alone that can give stability to our greatness in the sight of God.Between visionsandrevelationsthere is this distinction — that arevelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a visionis scarcely ever afforded without arevelation, or in other words, without the Lord’s discovering what is meant by it.
McArther Bible Commentary
Paul continued, reluctantly, with his boasting (see note on 2Co 11:1). Though it was "not profitable," since it could tempt his own flesh to be proud, the Corinthians' fascination with the alleged visions and revelations of the false apostles left him little choice (2Co 12:11).
Bible Cross References
1 Corinthians 14:6 2 Corinthians 11:16 2 Corinthians 11:18 2 Corinthians 12:5 2 Corinthians 12:7 2 Corinthians 12:9 Galatians 1:12 Galatians 2:2 Ephesians 3:3 1 Thessalonians 4:15

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
EGW SDA Bible Commentary
Paul's Preaching With Power
—Through Paul God has given many wonderful lessons for our instruction. In his visions Paul saw many things not lawful for a man to utter. But many other things which he saw in the heavenly courts were woven into his teachings. The truth flashed from his lips as a sharp, two-edged sword. The impressions made upon his mind by the Holy Spirit were strong and vivid, and they were presented to the people in a way that no one else could present them. Paul spoke in the demonstration of the Spirit and with power (Letter 105, 1901).(1 Corinthians 9:27.) Paul Remained Humble—The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories might not be revealed to mortals. Yet all this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (The Review and Herald, May 3, 1881).(Philippians 3:12;
John Wesley's Bible Commentary
I knew a man in Christ - That is, a Christian. It is plain from (2 Corinthians 12:6-7) , that he means himself, though in modesty he speaks as of a third person. Whether in the body or out of the body I know not - It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re - entrance. But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it. The third heaven - Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
John Calvin Bible Commentary
I knew a man in ChristAs he was desirous to restrain himself within bounds, he merely singles outone instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for why does he speak in the person of another rather than in his own? It is as though he had said, “I should have preferred to be silent, I should have preferred to keep the whole matter suppressed within my own mind, but those personswill not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint.” Some think that the clausein Christis introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate that Paul has not here an eye to himself, but looks to Christ exclusively.When he confesses, that he does not know whether he was in the body, orout of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way,that he did not himself understand the manner of it. Nor should this appear to us incredible, inasmuch as he sometimes manifests himself to us in such a way, that the manner of his doing so is, nevertheless, hid from our view.At the same time, this does not, in any degree, detract from the assurance of faith, which rests simply on this single point — that we are aware that God speaks to us. Nay more, let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. (Deuteronomy 29:29.) He says, then, that he does not know, whether he was wholly taken up — soul and body — into heaven, or whether it was his soul only, that wascaught upFourteen years agoSomeenquire, also, as to the place, but it does not belong to us to satisfy their curiosity.The Lord manifested himself to Paul in the beginning by a vision, when he designed to convert him from Judaism to the faith of the gospel, but he was not then admitted as yet into those secrets, as he needed even to be instructed by Ananias in the first rudiments.(Acts 9:12.) That vision, therefore, was nothing but a preparation, with the view of rendering him teachable. It may be, that, in this instance, he refers to that vision, of which he makes mention also, according to Luke’s narrative. (Acts 22:17.) There is no occasion, however, for our giving ourselves much trouble as to these conjectures, as we see that Paul himself kept silence respecting it for fourteen years,and would not have said one word in reference to it, had not the unreasonableness of malignant persons constrained him.Even to the third heaven.He does not here distinguish between the different heavens in the manner of the philosophers, so as to assign to each planet its own heaven. On the other hand, the numberthree is made use of (κατ ἐζοχὴν) by way of eminence, to denote what is highest and most complete. Nay more, the termheaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres,and the firmament itself, and even the entire frame-work of the world. Paul, however, not contenting himself with the simple term,adds, that he had reached even the greatest height, and the innermostrecesses. For our faith scales heaven and enters it, and those that are superior to others in knowledge get higher in degree and elevation, but to reach thethird heavens has been granted to very few.
McArther Bible Commentary
Since it took place fourteen years before the writing of 2 Corinthians, the specific vision Paul relates cannot be identified with any incident recorded in Acts. It probably took place between his return to Tarsus from Jerusalem (Act 9:30) and the start of his missionary journeys (Act 13:1-3). caught up to the third heaven … caught up into Paradise. Paul was not describing two separate visions; "the third heaven" and "Paradise" are the same place (cf. Rev 2:7, which says the tree of life is in Paradise, with Rev 22:14, which says it is in heaven). The first heaven is the earth's atmosphere (Gen 8:2; Deu 11:11; 1Ki 8:35); the second is interplanetary and interstellar space (Gen 15:5; Psa 8:3; Isa 13:10); and the third is the abode of God (1Ki 8:30; 2Ch 30:27; Psa 123:1).
Bible Cross References
Deuteronomy 10:14 Psalm 148:4 Ezekiel 8:3 Ezekiel 11:24 Ezekiel 43:5 Acts 8:39 Romans 16:3 Romans 16:7 Romans 16:9 Romans 16:10 2 Corinthians 11:11 2 Corinthians 12:4 Ephesians 4:10 1 Thessalonians 4:17 Hebrews 4:14 Revelation 12:5

Verse 3

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
EGW SDA Bible Commentary
Paul's Preaching With Power
—Through Paul God has given many wonderful lessons for our instruction. In his visions Paul saw many things not lawful for a man to utter. But many other things which he saw in the heavenly courts were woven into his teachings. The truth flashed from his lips as a sharp, two-edged sword. The impressions made upon his mind by the Holy Spirit were strong and vivid, and they were presented to the people in a way that no one else could present them. Paul spoke in the demonstration of the Spirit and with power (Letter 105, 1901).(1 Corinthians 9:27.) Paul Remained Humble—The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories might not be revealed to mortals. Yet all this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (The Review and Herald, May 3, 1881).(Philippians 3:12;
John Wesley's Bible Commentary
Yea, I knew such a man - That at another time.
Bible Cross References
Luke 23:43 2 Corinthians 11:11

Verse 4

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
EGW SDA Bible Commentary
Paul's Preaching With Power
—Through Paul God has given many wonderful lessons for our instruction. In his visions Paul saw many things not lawful for a man to utter. But many other things which he saw in the heavenly courts were woven into his teachings. The truth flashed from his lips as a sharp, two-edged sword. The impressions made upon his mind by the Holy Spirit were strong and vivid, and they were presented to the people in a way that no one else could present them. Paul spoke in the demonstration of the Spirit and with power (Letter 105, 1901).(1 Corinthians 9:27.) Paul Remained Humble—The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories might not be revealed to mortals. Yet all this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (The Review and Herald, May 3, 1881).(Philippians 3:12;
EGW SDA Bible Commentary
(ch. 4:17, 18). Glories of Heaven Indescribable
—Paul had a view of heaven, and in discoursing on the glories there, the very best thing he could do was to not try to describe them. He tells us that eye had not seen nor ear heard, neither hath it entered into the heart of man the things which God hath prepared for those that love Him. So you may put your imagination to the stretch, you may try to the very best of your abilities to take in and consider the eternal weight of glory, and yet your finite senses, faint and weary with the effort, cannot grasp it, for there is an infinity beyond. It takes all of eternity to unfold the glories and bring out the precious treasures of the Word of God (Manuscript 13, 1888).
John Wesley's Bible Commentary
He was caught up into paradise - The seat of happy spirits in their separate state, between death and the resurrection. Things which it is not possible for man to utter - Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
John Calvin Bible Commentary
In paradiseAs every region that is peculiarly agreeable and delightfulis called in the Scriptures thegarden of God, it came from this to be customary among the Greeks to employ the termparadiseto denote the heavenly glory, even previously to Christ’s advent, as appears from Ecclesiasticus. (Sirach, 40, 17, 27.) It is also used in this sense inLuke 23:43, in Christ’s answer to the robber — “To-day shalt thou be with me inparadise,” that is, “Thou shalt enjoy the presence of God, in the condition and life of the blessed.”Heard unspeakable wordsBywordshere I do not understandthings, as the term is wont to be made use of after the manner of the Hebrews;for the wordheard would not correspond with this. Now if any one inquires, what they were, the answer is easy — that it is not without good reason that they are calledunspeakablewords,and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted.Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utterFrom this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried on to frivolous questions. Then there follow upon this — boldness and rashness, so that we do not hesitate to decide on matters unknown, and concealed. From these two sources has sprung up a great part of scholastic theology, and every thing, which that trifler Dionysiushas been so daring as to contrive in reference to the Heavenly Hierarchies, It becomes us so much the more to keep within bounds,so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit of our knowledge.
McArther Bible Commentary
inexpressible words … not lawful … to utter. Because the words were for him alone, Paul was forbidden to repeat them, even if he could have expressed them coherently. Paradise (2Co 12:4) Paradisewas used by the Persians of a park or garden; in the Septuagint (the Greek OT), it is used of Eden (Gen 2:8). The ancient Jews believed it was the place of blessing after death. The New Testament uses Paradise three times-each referring to the presence of God. It was Christ's promise to the crucified thief who believed (Luk 23:43) and the experience of Paul in the third heaven (2Co 12:4). Paralleling the previous two uses, Rev 2:7 speaks of being in God's presence after death. Revelation 21, 22 graphically describes the eternal experience of God's Paradise. Whatever price overcoming extracts in this life, the cost will be nothing compared to the incalculable benefits in eternity. To the victor is promised an eternal banquet from the 'tree of life' in Paradise. That which was forbidden to the first Adam (Gen 3:22) is promised to believers by Christ-the second Adam (cf. Rom 5:19). One who eats from this tree is one who lives forever. It will be the main course in the New Jerusalem (Rev 22:2, Rev 22:14).
Bible Cross References
Ezekiel 8:3 Luke 23:43 Acts 8:39 1 Corinthians 13:1 2 Corinthians 12:2 1 Thessalonians 4:17 Revelation 12:5

Verse 5

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
John Wesley's Bible Commentary
Of such an one I will - I might, glory; but I will not glory of myself - As considered in myself.
John Calvin Bible Commentary
Of such a manIt is as though he had said “I have just ground for glorying, but I do not willingly avail myself of it. For it is more in accordance with my design, toglory in my infirmitiesIf, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they shall feel that they have to do with a man, whom God has illustriously honored, and raised up on high, with a view to his exposing their follies.
McArther Bible Commentary
Of such a one I will boast. See note on verse 2Co 12:2.
Bible Cross References
Matthew 8:17 1 Corinthians 2:3 2 Corinthians 12:1 2 Corinthians 12:9

Verse 6

Matthew Henry's Concise Bible Commentary
The apostle's revelations.
There can be no doubt the apostle speaks of himself. Whether heavenly things were brought down to him, while his body was in a trance, as in the case of ancient prophets; or whether his soul was dislodged from the body for a time, and taken up into heaven, or whether he was taken up, body and soul together, he knew not. We are not capable, nor is it fit we should yet know, the particulars of that glorious place and state. He did not attempt to publish to the world what he had heard there, but he set forth the doctrine of Christ. On that foundation the church is built, and on that we must build our faith and hope. And while this teaches us to enlarge our expectations of the glory that shall be revealed, it should render us contented with the usual methods of learning the truth and will of God.
John Wesley's Bible Commentary
For if I should resolve to glory - Referring to, I might glory of such a glorious revelation. I should not be a fool - That is, it could not justly be accounted folly to relate the naked truth. But I forbear - I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
John Calvin Bible Commentary
For if I should desire.Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply — “You are not inclined for it, because it is not in your power, he anticipates such a reply. “I would have it quite in my power,” says he, “on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it.” He employs the termfolly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it — “I spare you,”but I prefer to understand it as meaning — “I refrain,” or, as I have rendered it, “I forbear.”Lest any one should think of meHe adds the reason — because he is contented to occupy the station, which God has assigned him. “My appearance,” says he, “and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed.” Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which hediscovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.
McArther Bible Commentary
If Paul wished to boast about his unique experience (2Co 12:1-4), he would not be a fool, because it really happened. He refrained from boasting about it, however, because he wanted the Corinthians to judge him based on their observations of his ministry, not on his visions.
Bible Cross References
2 Corinthians 5:13 2 Corinthians 7:14 2 Corinthians 11:16 2 Corinthians 12:11

Verse 7

Matthew Henry's Concise Bible Commentary
Which were improved to his spiritual advantage.
The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will 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 sent for evil; but God designed it, and overruled it for good. 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. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.
EGW SDA Bible Commentary
(see EGW on Acts 9:8, 9). Paul's Affliction Not Removed
—Paul had a bodily affliction; his eyesight was bad. He thought that by earnest prayer the difficulty might be removed. But the Lord had His own purpose, and He said to Paul, Speak to Me no more of this matter. My grace is sufficient. It will enable you to bear the infirmity (Letter 207, 1899).Painful Impediments in Paul's Work—A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them, for they hung as a heavy weight upon his soul. The depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though He gave him assurance that divine grace should be sufficient for him (Sketches from the Life of Paul, 175, 176).
John Wesley's Bible Commentary
There was given me - By the wise and gracious providence of God. A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time. All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St. Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
John Calvin Bible Commentary
And lest through the superiority of revelations. Here we have asecond reason — that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls agoad, by a metaphor taken from oxen. The wordfleshis, in the Greek, in the dativeHence Erasmus has rendered it“by the flesh.” I prefer, however, to understand him as meaning, that the prickings of thisgoad werein his flesh.Now it is asked, what this goad was. Those act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy.Some have supposed, that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think, that the reference is to Hymeneus and Alexander, and the like, because, instigated by the devil, they occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. Forflesh here, in my opinion, denotes — not the body, but that part of the soul which has not yet been regenerated. “There was given to me agoad that my flesh might be spurred up by it, for I am not yet so spiritual, as not to be exposed to temptations according to the flesh.”He calls it farther the messenger of Satanon this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan’s assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard.For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride.”At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me;by which expression he elegantly expresses this idea. — that he has been brought under control.For to bebuffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue,he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were,buffeted by the Lord, with the view of making us ashamed, that we may learn humility. Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues, if they have any mixture of defects, if they are persecuted by any with hatred, if they are assailed by any revilings — that these things are not merelyrods of the Heavenly Master, butbuffetings, to fill them with shame, and beat down all forwardness.Now let all the pioustake notice as to this, that they may seehow dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” inasmuch as it “cannot be cured except by poison.”And unquestionably, as it was the cause of man’s ruin, so it is the last vice with which we have to contend, for other vices have a connection with evil deeds, butthis is to be dreaded in connection with the best actions; and farther, it naturally clings to us so obstinately, and is so deeply rooted, that it is extremely difficult to extirpate it.Let us carefully consider, who it is that here speaks — He had overcome so many dangers, tortures, and other evils — had triumphed over all the enemies of Christ — had driven away the fear of death — had, in fine, renounced the world; and yet he had not altogether subdued pride. Nay more, there awaited him a conflict so doubtful, that he could not overcome without being buffeted. Instructed by his example, let us wage war with other vices in such a way, as to lay out our main efforts for the subduing of this one.But what does this mean — that Satan, who was aman-slayer from the beginning, (John 8:44,)was a physician to Paul, and that too, not merely in the cure of the body, but — what is of greater importance — in the cure of the soul? I answer, that Satan, in accordance with his disposition and custom, had nothing else in view than to kill and to destroy, (John 10:10,) and that thegoad, that Paul makes mention of, was dipt in deadly poison; but that it was a special kindness from the Lord, to render medicinal what was in its own nature deadly.
McArther Bible Commentary
the revelations. See note on verse 2Co 12:1. a thorn in the flesh … a messenger of Satan. This was sent to him by God, to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause. Paul's use of the word messenger (Greek, angelos, or angel) from Satan suggests the "thorn in the flesh" (lit. "a stake for the flesh") was a demonized person, not a physical illness. Of the 175 uses of this Greek word in the NT, most are in reference to angels. This angel was from Satan, a demon afflicting Paul. Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them, he was tearing up Paul's beloved church and thus driving a painful stake through Paul. Further support for this view comes from the context of chapters 10-13, which is one of fighting adversaries (the false prophets). The verb translated "buffet" always refers to ill treatment from other people (Mat 26:67; Mar 14:65; 1Co 4:11; 1Pe 2:20). Finally, the OT describes Israel's personal opponents as thorns (Num 33:55; Jos 23:13; Jdg 2:3; Eze 28:24). lest I be exalted above measure. The assault was painful, but purposeful. God was allowing Satan to bring this severe trouble in the church for the purpose of humbling Paul who, having had so many revelations, including a trip to heaven and back, would have been proud. The demonized false apostle attacking his work in Corinth was the stake being driven through his otherwise proud flesh.
Bible Cross References
Numbers 33:55 Job 2:6 Ezekiel 28:24 Hosea 2:6 Matthew 4:10 1 Corinthians 5:5 2 Corinthians 10:10 2 Corinthians 12:1

Verse 8

Matthew Henry's Concise Bible Commentary
Which were improved to his spiritual advantage.
The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will 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 sent for evil; but God designed it, and overruled it for good. 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. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.
EGW SDA Bible Commentary
(see EGW on Acts 9:8, 9). Paul's Affliction Not Removed
—Paul had a bodily affliction; his eyesight was bad. He thought that by earnest prayer the difficulty might be removed. But the Lord had His own purpose, and He said to Paul, Speak to Me no more of this matter. My grace is sufficient. It will enable you to bear the infirmity (Letter 207, 1899).Painful Impediments in Paul's Work—A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them, for they hung as a heavy weight upon his soul. The depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though He gave him assurance that divine grace should be sufficient for him (Sketches from the Life of Paul, 175, 176).
John Wesley's Bible Commentary
Concerning this - He had now forgot his being lifted up. I besought the Lord thrice - As our Lord besought his Father.
John Calvin Bible Commentary
For this thing I besought the Lord thrice.Here, also,the numberthree is employed to denote frequent repetition.He means, however, to intimate, that this annoyance had been felt by him distressing, inasmuch as he had so frequently prayed to be exempted from it. For if it had been slight, oreasy to be endured, he would not have been so desirous to be freed from it; and yet he says that he had not obtained this: hence it appears, how much need he had of being humbled. He confirms, therefore, what he had said previously — that he had, by means of this bridle, been held back from being haughty; for if relief from it had been for his advantage, he would never have met with a refusal.It may seem, however, to follow from this, that Paul had not by any means prayed in faith, if we would not make void all the promises of God. “We read everywhere in Scripture, that we shall obtain whatever we ask in faith: Paul prays, and does not obtain.” I answer, that as there are different ways of asking, so there are different ways of obtaining. We ask in simple terms those things as to which we have an express promise — as, for example, the perfecting of God’s kingdom, and thehallowing of his name, (Matthew 6:9,) the remission of our sins, and every thing that is advantageous to us; but, when we think that the kingdom of Godcan, naymust be advanced, in this particular manner, or in that, and that this thing, or that, is necessary for thehallowing of his name, we are often mistaken in our opinion. In like manner, we often fall into a serious mistake as to what tends to promote our own welfare.Hence we ask those former things confidently, and without any reservation, while it does not belong to us to prescribe the means. If, however, we specify the means, there is always a condition implied, though not expressed. Now Paul was not so ignorant as not to know this. Hence, as to theobject of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the expressform. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must besatisfied with his grace, that is, in respect of our not being forsaken by him. For the reason, why he sometimes mercifully refuses to his own people, what, in his wrath, he grants to the wicked, is this — that he foresees better what is expedient for us, than our understanding is able to apprehend.
McArther Bible Commentary
I pleaded … three times. Paul, longing for relief from this painful hindrance to his ministry, went to his Lord, begging Him (the use of the definite article with "Lord" shows Paul's prayer was directed to Jesus) to remove it. The demons are only subject to His authority. The threefold repetition of Paul's request parallels that of Jesus in Gethsemane (Mar 14:32-41). Both Paul and Jesus had their requests denied, but were granted grace to endure their ordeals.
Bible Cross References
Matthew 26:44 Romans 8:26

Verse 9

Matthew Henry's Concise Bible Commentary
Which were improved to his spiritual advantage.
The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will 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 sent for evil; but God designed it, and overruled it for good. 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. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.
EGW SDA Bible Commentary
(see EGW on Acts 9:8, 9). Paul's Affliction Not Removed
—Paul had a bodily affliction; his eyesight was bad. He thought that by earnest prayer the difficulty might be removed. But the Lord had His own purpose, and He said to Paul, Speak to Me no more of this matter. My grace is sufficient. It will enable you to bear the infirmity (Letter 207, 1899).Painful Impediments in Paul's Work—A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them, for they hung as a heavy weight upon his soul. The depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though He gave him assurance that divine grace should be sufficient for him (Sketches from the Life of Paul, 175, 176).
John Wesley's Bible Commentary
But he said to me - ln answer to my third request. My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.
John Calvin Bible Commentary
He said to me.It is not certain, whether he had this answer by a special revelation, and it is not of great importance.For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul besatisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support.The termgrace, here, does not mean here, as it does elsewhere, the favor of God, but bymetonymy, the aid of the Holy Spirit, which comes to us from the unmerited favor of God; and it ought to besufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way.For my strengthOur weakness may seem, as if it were an obstacle in the way of God’s perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God’sstrengthis dulyperfected. To understand this more distinctly, we must distinguish between God’s strength and ours; for the wordmyis emphatic. “My strength,” says the Lord, (meaning that which helps man’s need — which raises them up when they have fallen down, and refreshes them when they are faint,) “is perfected in the weakness of men;” that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognized as it ought to be. For the wordperfected has a reference to the perception and apprehension of mankind, because it is notperfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness.Most gladly, thereforeThis latter statement confirms the exposition that I have given.I will glory,says he, in my infirmities, that the power of Christ may dwell in meHence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. Forthen do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own weakness. Thevalleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry.Let that man, therefore, become avalley, who is desirous to receive the heavenly rain of God’s spiritual grace.He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming.
McArther Bible Commentary
My grace is sufficient for you. The present tense of the verb translated "is sufficient" reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it (cf. 1Co 15:10; Php 4:13; Col 1:29). My strength is made perfect in weakness. Cf. 2Co 4:7-11. The weaker the human instrument, the more clearly God's grace shines forth.
Bible Cross References
Daniel 10:19 1 Corinthians 2:3 1 Corinthians 2:5 2 Corinthians 12:1 2 Corinthians 12:5 Ephesians 3:16 Philippians 4:13

Verse 10

Matthew Henry's Concise Bible Commentary
Which were improved to his spiritual advantage.
The apostle gives an account of the method God took to keep him humble, and to prevent his being lifted up above measure, on account of the visions and revelations he had. We are not told what this thorn in the flesh was, whether some great trouble, or some great temptation. But God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us. If God loves us, he will 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 sent for evil; but God designed it, and overruled it for good. 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. If an answer be not given to the first prayer, nor to the second, we are to continue praying. Troubles are sent to teach us to pray; and are continued, to teach us to continue instant in prayer. Though God accepts the prayer of faith, yet he does not always give what is asked for: as he sometimes grants in wrath, so he sometimes denies in love. When God does not take away our troubles and temptations, yet, if he gives grace enough for us, we have no reason to complain. Grace signifies the good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort in all afflictions and distresses. His strength is made perfect in our weakness. Thus his grace is manifested and magnified. When we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we feel that we are weak in ourselves, then we go to Christ, receive strength from him, and enjoy most the supplies of Divine strength and grace.
John Wesley's Bible Commentary
Weaknesses - Whether proceeding from Satan or men. For when I am weak - Deeply conscious of my weakness, then does the strength of Christ rest upon me.
John Calvin Bible Commentary
I take pleasure in infirmitiesThere can be no doubt, that he employs the termweakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, ofinfirmitiesof every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, thatinfirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul’s outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation.For when I am weak,that is — “The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “If a man is desirous to be trulystrong, let him not refuse to be at the same timeweakLet him,” I say,“be weak in himself that he may bestrong in the Lord.” (Ephesians 6:10.) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility.
Bible Cross References
Romans 5:3 Romans 8:35 2 Corinthians 5:15 2 Corinthians 5:20 2 Corinthians 6:4 2 Corinthians 13:4 2 Corinthians 13:9 2 Thessalonians 1:4 2 Timothy 3:11

Verse 11

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
Though I am nothing - Of myself.
John Calvin Bible Commentary
I have become a foolHitherto he had, by various apologies, solicited their forgiveness for what was contrary to his own custom and manner of acting, and contrary, also, to propriety, and what was due to his office as an Apostle — the publishing of his own praises.Now, instead of soliciting, he upbraids, throwing the blame upon the Corinthians, who ought to have been beforehand in this.For when the false Apostles calumniated Paul, they should have set themselves vigorously in opposition to them, and should have faithfully borne the testimony that was due to his excellences. He chides them, however, thus early, lest those, who were unfavorably disposed towards them, should put a wrong construction upon the defense which he brought forward, in consequence of his being constrained to it by their ingratitude,or should persist in calumniating him.For in nothingWe are ungrateful to God, if we allow his gifts, of which we are witnesses, to be disparaged, or contemned. He charges the Corinthians with this fault, for they knew him to be equal to the chiefest Apostles, and yet they lent an ear to calumniators, when they slandered him.By the chiefest Apostlessome understand his rivals, who arrogated to themselves the precedence.I understand it, however, as meaning — those that were chief among the twelve. “Let me be compared with any one of the Apostles,I have no fear, that I shall be found inferior.” For, although Paul was on the best of terms with all the Apostles, so that he was prepared to extol them above himself, he, nevertheless, contended against their names when falsely assumed.For the false Apostles abused this pretext, that they had been in the company of the twelve — that they were in possession of all their views— that they were fully acquainted with all their institutions, and the like. Hence Paul, perceiving that they falsely gloried in these masks and counterfeit titles, and were successful, to some extent, among unlearned persons,reckoned it necessary to enter upon a comparison of that nature.The correction that he adds — though I am nothing, means, that Paul was not disposed to claim any thing as his own, but simplygloried in the Lord, (2 Corinthians 10:17,) unless, perhaps, you prefer to consider this as a concession, in which he makes mention of what is thrown out against him by adversaries and slanderers.
McArther Bible Commentary
become a fool. See notes on 2Co 11:1, 2Co 11:16; cf. 2Co 11:17, 2Co 11:21, 2Co 11:23. you have compelled me. See note on 2Co 11:1. the most eminent apostles. See note on 2Co 11:5. Key Word Apostle: 2Co 1:1; 2Co 11:5, 2Co 11:13; 2Co 12:11-12-simply means "sent ones with the authority of the sender." Out of Jesus' many disciples, He selected twelve to be His apostles. These were the men who were sent by Jesus to take His message to the world and then raise up churches. Paul also became an apostle by the appointment of the risen Christ, who encountered Paul on the road to Damascus (see Acts 9). Paul's apostleship was accompanied by a great deal of suffering; and then, to add to it, some false teachers in the Corinthian church doubted his authority. Thus in 2 Corinthians, Paul repeatedly defended the genuineness of His apostleship.
Bible Cross References
Proverbs 27:2 1 Corinthians 3:7 1 Corinthians 13:2 1 Corinthians 15:9 1 Corinthians 15:10 2 Corinthians 3:1 2 Corinthians 5:13 2 Corinthians 11:5 2 Corinthians 11:16 2 Corinthians 12:6 Galatians 2:6 Galatians 2:9 Galatians 6:3

Verse 12

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Calvin Bible Commentary
The signs of an ApostleBy thesigns of an Apostle he means — the seals, that tend to confirm the evidence of his Apostleship, or, at least, for the proofs and evidences of it. “God has confirmed my Apostleship among you to such a degree, that it stands in no need of proof being adduced.” Thefirst sign he makes mention of ispatience— either because he had remained invincible,by nobly withstanding all the assaults of Satan and his enemies, and on no occasion giving way; or because, regardless of his own distinction, he suffered all injuries patiently, endured in silence countless grievances,and, by patience, overcame indignities.For a virtue so heroic is, as it were, a heavenly seal, by which the Lord marks out his Apostles.He assigns the second place tomiracles, for while he makes mention ofsignsandwondersandmighty deeds, he makes use ofthree terms, as he does elsewhere, (2 Thessalonians 2:9,) for expressing one and the same thing. Now he calls themsigns, because they are not empty shows, but are appointed for the instruction ofmankind—wonders, because they ought, by their novelty, to arouse men, and strike them with astonishment — andpowers ormighty deeds, because they are more signal tokens of Divine power,than what we behold in the ordinary course of nature. Farther, we know that this was the main design of miracles, when the gospel began to be preached — that its doctrine might have greater authority given to it. Hence, the more that any one was endowed with the power of working miracles, so much the more was his ministry confirmed, as has been stated in the fifteenth chapter of the Epistle to the Romans.
McArther Bible Commentary
the signs of an apostle. Including, but not limited to, "signs and wonders and mighty deeds" (the miracle of the Corinthians' salvation was also a mark of Paul's apostleship; 1Co 9:2). The purpose of miraculous signs was to authenticate the apostles as God's messengers (cf. Act 2:22, Act 2:43; Act 4:30; Act 5:12; Act 14:3; Rom 15:18-19; Heb 2:3-4).
Bible Cross References
John 4:48 Romans 15:19 1 Corinthians 9:1

Verse 13

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Calvin Bible Commentary
What is there in which.Here is an aggravation of their ingratitude — that he had been distinguished, that they might receive benefit — that they had derived advantage from the attestation furnished of his Apostleship, and had, notwithstanding, given their concurrence to the slandersof the false Apostles. He subjoins one exception — that hehad not been burdensome to them; and this, by way ofirony, for in reality this was over and above so many acts of kindness, which he had conferred upon them — that he had served them gratuitously. To busy themselves after this, as they did, in pouring contempt upon him, what was this but to insult his modesty? Nay, what cruelty there was in it! Hence, it is not without good reason, that he sharply reproves pride so frantic.Forgive me this wrong, says he. For they were doubly ungrateful, inasmuch as they not only contemned the man, by whose acts of kindness they had been brought under obligation, but even turned his kind disposition into an occasion of reproach. Chrysostom is of opinion, that there is noirony implied, and that, instead of this, there is an expression of apology; but, if any one examines the entire context more narrowly, he will easily perceive, that this gloss is quite foreign to Paul’s intention.
McArther Bible Commentary
Paul had not slighted the Corinthians except by refusing to be a burden (see note on 2Co 11:7). With a touch of irony, he begged their forgiveness for that "wrong."
Bible Cross References
Acts 18:3 1 Corinthians 9:12 1 Corinthians 9:18 2 Corinthians 11:7 2 Corinthians 11:9 2 Corinthians 12:14

Verse 14

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
The third time - Having been disappointed twice. I seek not yours - Your goods. But you - Your souls.
John Calvin Bible Commentary
Behold, this third timeHe commends his own deed, for which he had received a very poor requital from the Corinthians. For he says, that he refrained from taking their worldly substance for two reasonsfirst, because he soughtthem, not their wealth; andsecondly, because he was desirous to act the part of a father towards them. From this it appears, what commendation was due to his modesty, which occasioned him contempt among the Corinthians.I seek not yours.It is the part of a genuine and upright pastor, not to seek to derive gain from his sheep, but to endeavor to promote their welfare; though, at the same time, it is to be observed, that men are not to be sought with the view of havingevery one his own particular followers. It is a bad thing, to be devoted to gain, or to undertake the office of a pastor with the view of making a trade of it; but for a person todraw away disciples after him, (Acts 20:30,) for purposes of ambition, is greatly worse. Paul, however, means, that he is not greedy of hire, but is concerned only for the welfare of souls. There is, however, still more of elegance in what he says, for it is as though he had said: “I am in quest of a larger hire than you think of. I am not contented with your wealth, but I seek to have you wholly, that I may present a sacrifice to the Lord of the fruits of my ministry.” But, what if one is supported by his labors? Will he in that case seek the worldly substance of the people.Unquestionably, if he is a faithful Pastor, he will always seek the welfare of the sheep — nothing else. His pay will, it is true, be an additional thing; but he ought to have no other aim, than what we have mentioned. Woe to those, that have an eye to any thing else!Parents for their childrenWas he then nofather to the Philippians, who supported him even when absent from them? (Philippians 4:15, 16.) Was there no one of the other Apostles that was afather, inasmuch as the Churches ministered to their support? He did not by any means intend this; for it is no new thing for even parents to be supported by their children in their old age. Hence, those are not necessarily unworthy of the honor due tofathers, who live at the expense of the Church; but Paul simply wished to show from the common law of nature, that what he had done proceeded from fatherly affection. This argument, therefore, ought not to be turned in a contrary direction. For he did this asa father; but, though he had acted otherwise, he would, notwithstanding, have been afather still.
McArther Bible Commentary
for the third time. The first was the visit recorded in Acts 18; the second was the "painful visit" (2Co 2:1; see Introduction: Background and Setting). not be burdensome. On his upcoming visit, Paul wished to continue his practice of refusing to accept support from the Corinthians. I do not seek yours, but you. Paul sought the Corinthians (cf. 2Co 6:11-13; 2Co 7:2-3), not their money. children … parents … parents … children. To reinforce his point, Paul cited the axiomatic truth that parents are financially responsible for their children, not children (when they are young, cf. 1Ti 5:4) for their parents.
Bible Cross References
Proverbs 19:14 Ezekiel 34:2 Acts 20:33 1 Corinthians 4:14 1 Corinthians 9:12 1 Corinthians 9:18 1 Corinthians 9:19 1 Corinthians 10:24 1 Corinthians 10:33 2 Corinthians 1:15 2 Corinthians 11:9 2 Corinthians 12:13 2 Corinthians 13:1 2 Corinthians 13:2 Galatians 4:19

Verse 15

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
I will gladly spend - All I have. And be spent - Myself.
John Calvin Bible Commentary
And I will most gladly spendThis, certainly, was an evidence of a more than fatherly affection — that he was prepared to lay out in their behalf not merely his endeavors, and everything in his power to do, but even life itself. Nay more, while he is regarded by them with coldness, he continues, nevertheless, to cherish this affection. What heart, though even as hard as iron, would such ardor of love not soften or break, especially in connection with such constancy? Paul, however, does not here speak of himself, merely that we may admire him, but that we may, also, imitate him. Let all Pastors, therefore, learn from this, what they owe to their Churches.
McArther Bible Commentary
Far from seeking to take from the Corinthians, Paul sought to give. The verb translated "spend" refers to spending money, and probably describes Paul's willingness to work to support himself while in Corinth (Act 18:3). "Be spent" describes Paul's willingness to give of himself-even to the point of sacrificing his life.
Bible Cross References
Romans 9:3 2 Corinthians 1:6 2 Corinthians 7:2 2 Corinthians 11:11 Philippians 2:17 Colossians 1:24 1 Thessalonians 2:8 2 Timothy 2:10

Verse 16

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
But some may object, though I did not burden you, though I did not take anything of you myself, yet being crafty I caught you with guile - I did secretly by my messengers what I would not do openly, or in person.
John Calvin Bible Commentary
But be it so.These words intimate, that Paul had been blamed by malevolent persons, as though he had in a clandestine way procured, through means of hired persons, what he had refused to receive with his own hands— not that he had done any such thing, but they“measure others,” as they say, “by their own ell.”For it is customary for the wicked impudently to impute to the servants of God, whatever they would themselves do, if they had it in their power. Hence, Paul is constrained, with the view of clearing himself of a charge impudently fabricated,to defend the integrity of those whom he sent, for if they had committed any error, it would have been reckoned to his account. Now, who would be surprised at his being so cautious as to alms, when he had been harassed by such unfair judgments as to his conduct, after having made use of every precaution?Let his case, however, be a warning to us, not to look upon it as a thing that is new and intolerable, if at any time we find occasion to answer similar calumnies; but, more especially, let this be an admonition to us to use strict caution, not to furnish any handle to revilers. For we see, that it is not enough to give evidence of being ourselves upright, if those, whose assistance we have made use of, are not, also, found to be so. Hence, our choice of them must not be made lightly, or as a matter of mere form, but with the utmost possible care.
McArther Bible Commentary
Although it was obvious to all that Paul had not personally taken advantage of the Corinthians, his opponents circulated an even more vicious rumor-that he was using craftiness and cunning to deceive the Corinthians (cf. 2Co 4:2). Specifically, the false apostles accused Paul of sending his assistants to collect the Jerusalem offering from the Corinthians while intending to keep some of it for himself. Thus, according to his opponents, Paul was both a deceitful hypocrite (because he really did take money from the Corinthians after all, despite his words in 2Co 12:14-15) and a thief. This charge was all the more painful to Paul because it impugned the character of his friends. Outraged that the Corinthians could believe such ridiculous lies, Paul pointed out that his associates did not take advantage of the Corinthians during their earlier visits regarding the collection (2Co 8:6, 2Co 8:16-22). The simple truth was that neither Paul nor his representatives had in any way defrauded the Corinthians.
Bible Cross References
2 Corinthians 6:8 2 Corinthians 11:9 2 Corinthians 11:20

Verse 17

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
I answer this lying accusation by appealing to plain fact. Did I make a gain of you by Titus - Or any other of my messengers? You know the contrary. It should be carefully observed, that St. Paul does not allow, but absolutely denies, that he had caught them with guile; so that the common plea for guile, which has been often drawn from this text, is utterly without foundation.
Bible Cross References
Mark 5:26 2 Corinthians 9:5

Verse 18

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
I desired Titus - To go to you.
Bible Cross References
Romans 4:12 1 Corinthians 4:21 2 Corinthians 2:13 2 Corinthians 8:6 2 Corinthians 8:17 2 Corinthians 8:18

Verse 19

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
Think ye that we again excuse ourselves - That I speak this for my own sake? No. I speak all this for your sakes.
John Calvin Bible Commentary
Do you again think.As those that are conscious to themselves of something wrong are sometimes more anxious than others to clear themselves, it is probable, that this, also, was turned into a ground of calumny — that Paul had in the former Epistle applied himself to a defense of his ministry. Farther, it is a fault in the servants of Christ, to be too much concerned as to their own reputation. With the view, therefore, of repelling those calumnies, he declares in thefirst place, that he speaks in the presence of God, whom evil consciences always dread. In thesecond place, he maintains, that he has not so much aview to himself, as to them. He was prepared to go throughgood report and bad report, (2 Corinthians 6:8,) nay, even to be reduced to nothing; but it was of advantage to the Corinthians, that he should retain the reputation that he deserved, that his ministry might not be brought into contempt.
McArther Bible Commentary
Lest the Corinthians view themselves as judges before whom Paul was on trial, the apostle quickly set them straight: only God was his judge (cf. 2Co 5:10; 1Co 4:3-5). Paul sought to edify the Corinthians, not exonerate himself.
Bible Cross References
Romans 9:1 Romans 14:19 Romans 15:2 2 Corinthians 2:17 2 Corinthians 10:8 1 Thessalonians 5:11 Hebrews 6:9

Verse 20

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Calvin Bible Commentary
For I fearHe declares, in what way it tends to their edification, that his integrity should be vindicated, for, on the ground that he hadcome into contempt, many grew wanton, as it were, with loosened reins. Now respect for him would have been a means of leading them to repentance, for they would have listened to his admonitions.I fear,says he. Thisfear proceeded from love, for, unless he had been concerned as to their welfare, he would very readily have overlooked all this, from which he sought to obtain no personal advantage. For otherwise we are afraid to give occasion of offense, when we foresee that it will be hurtful to ourselves.And I shall be found by you.Here is asecond ground of fear — lest he should be constrained to act with greater severity. Now it is a token not merely of love, but even of indulgence, to shun severity, and have recourse to milder measures. “As to my striving at present to maintain my authority, and endeavoring to bring you back to obedience, I do this, lest I should find occasion to punish your obstinacy more severely, if I come, and find among you nothing of amendment.” He teaches, accordingly, by his example, that mild remedies must always be resorted to by Pastors, for the correction of faults, before they have recourse to extreme severity; and, at the same time, that we must, by admonitions and reproofs, prevent the necessity of having recourse to the utmost rigor.Lest, by any means, there be contentions.He enumerates the vices, which chiefly prevailed among the Corinthians; almost all of which proceeded from the same source. For had not every one been devoted to self, they would never have contended with each other — they would never have envied one another — there would have been no slandering among them.Thus the sum and substance of the first catalogueis want of love, because (φιλαυτία)self-love,and ambition prevailed.
Bible Cross References
Romans 1:29 Romans 1:30 Romans 2:8 1 Corinthians 1:11 1 Corinthians 3:3 1 Corinthians 4:6 1 Corinthians 4:18 1 Corinthians 4:21 1 Corinthians 5:2 1 Corinthians 11:19 1 Corinthians 14:33 2 Corinthians 2:1 Galatians 5:20 James 3:14 James 3:16 James 4:11 1 Peter 2:1

Verse 21

Matthew Henry's Concise Bible Commentary
The signs of an apostle were in him, His purpose of making them a visit; but he expresses his fear lest he should have to be severe with some.
We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
John Wesley's Bible Commentary
Who had sinned before - My last coming to Corinth. Uncleanness - Of married persons. Lasciviousness - Against nature.
John Calvin Bible Commentary
Lest, when I come, my God should humble meHis abasement was reckoned to him as a fault. The blame of it he throws back upon the Corinthians, who, when they should have honored his Apostleship, loaded it, on the contrary, with disgrace; for their proficiencywould have been the glory and honor of Paul’s Apostleship. When, therefore, they were, instead of this, overrun with many vices, they heaped disgrace upon him to the utmost of their power. He does not, indeed, charge them all with this crime, but only a few, who had impudently despised all his admonitions. The meaning, then, is this: “They think contemptuously of me, because I appear contemptible. Let them, then, give me no occasion of abasement: nay more, let them, on the contrary, laying aside their forwardness, begin to feel shame; and let them, confounded at their iniquities, prostrate themselves on the ground, instead of looking down upon others with disdain.”In the mean time, he lets us know the disposition of a true and genuine Pastor, when he says that he will look upon the sins of others with grief. And, undoubtedly, the right way of acting is this — that every Christian shall have his Church inclosed within his heart, and be affected with its maladies, as if they were his own, — sympathize with its sorrows, and bewail its sins. We see, how Jeremiah entreats, that there may be given him a fountain of tears, (Jeremiah 9:1,) that he may bewail the calamity of his people. We see, how pious kings and prophets, to whom the government of the people was committed, were touched with similar feelings. It is, indeed, a thing that is common to all the pious, to be grieved in every case in which God is offended, and to bewail the ruin of brethren, and present themselves before God in their room as in a manner guilty, but it is more particularly requisite on the part of Pastors.Farther, Paul here brings forward a second catalogue of vices, which, however, belong to one general head — unchastity.
McArther Bible Commentary
When he visited them, Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit (the "painful visit," 2Co 2:1; see Introduction: Background and Setting). If he found that they were not what he wished (i.e., still practicing the sins he listed), they would find him not as they wished-he would have had to discipline them (cf. 2Co 13:2). To find the Corinthians still living in unrepentant sin would both humiliate and sadden Paul. This warning (and the one in 2Co 13:2) was designed to prevent that from happening.
Bible Cross References
1 Corinthians 6:9 1 Corinthians 6:18 2 Corinthians 2:1 2 Corinthians 2:3 2 Corinthians 13:2 Galatians 5:19 Colossians 3:5