<hi type="bold">6. rude--</hi>Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:<reference osisRef="1Cor.4.13">1-4, 13</reference>; <reference osisRef="2Cor.10.10">2Co 10:10</reference>, <reference osisRef="2Cor.10.11">11</reference>, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (<reference osisRef="2Cor.12.1-2Cor.12.5">2Co 12:1-5</reference>; <reference osisRef="Eph.3.1-Eph.3.5">Ep 3:1-5</reference>).

<hi type="bold">have been ... made manifest--</hi>Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech ... : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (<reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="2Cor.4.2">4:2</reference>; <reference osisRef="Acts.20.20">Ac 20:20</reference>, <reference osisRef="Acts.20.27">27</reference>).

<hi type="bold">in all things--</hi>The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [Alford]. But the Greek in <reference osisRef="Phil.4.12">Php 4:12</reference>, "In each thing and in all things," sanctions English Version, which gives a clearer sense.

6. rude-- Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:1-4, 13; 2Co 10:10, 11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (2Co 12:1-5; Ep 3:1-5). have been... made manifest-- Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech...: for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (2Co 2:17; 4:2; Ac 20:20, 27). in all things-- The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [Alford]. But the Greek in Php 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.


<hi type="bold">7. Have I--</hi>literally, "Or have I?" Connected with <reference osisRef="2Cor.11.6">2Co 11:6</reference>, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (<reference osisRef="1Cor.9.6-1Cor.9.15">1Co 9:6-15</reference>).

<hi type="bold">abasing myself--</hi>in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (<reference osisRef="Acts.18.3">Ac 18:3</reference>; <reference osisRef="Phil.4.12">Php 4:12</reference>).

<hi type="bold">ye ... exalted--</hi>spiritually, by your admission to Gospel privileges.

<hi type="bold">because--</hi>"in that."

<hi type="bold">gospel of God--</hi>"of God" implies its divine glory to which they were admitted.

<hi type="bold">freely--</hi>"without charge."

7. Have I-- literally, "Or have I?" Connected with 2Co 11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (1Co 9:6-15). abasing myself-- in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (Ac 18:3; Php 4:12). ye... exalted-- spiritually, by your admission to Gospel privileges. because-- "in that." gospel of God-- "of God" implies its divine glory to which they were admitted. freely-- "without charge."


<hi type="bold">8. I robbed--</hi>that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (<reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>).

<hi type="bold">wages--</hi>"subsidy."

<hi type="bold">to do you service--</hi>Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), <reference osisRef="2Cor.11.9">2Co 11:9</reference>, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (<reference osisRef="2Cor.11.9">2Co 11:9</reference>) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.

8. I robbed-- that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (Php 4:15, 16). wages-- "subsidy." to do you service-- Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), 2Co 11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (2Co 11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.


<hi type="bold">9. wanted--</hi>"was in want."

<hi type="bold">chargeable--</hi>Greek, "burdensome," literally, "to torpify," and so to oppress. Jerome says it is a Cilician word (<reference osisRef="2Cor.12.14">2Co 12:14</reference>, <reference osisRef="2Cor.12.16">16</reference>).

<hi type="bold">the brethren which came--</hi>rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (<reference osisRef="Acts.8.1">Ac 8:1</reference>, <reference osisRef="Acts.8.5">5</reference>). Compare <reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.

<hi type="bold">supplied--</hi>Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.

9. wanted-- "was in want." chargeable-- Greek, "burdensome," literally, "to torpify," and so to oppress. Jerome says it is a Cilician word (2Co 12:14, 16). the brethren which came-- rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Ac 8:1, 5). Compare Php 4:15, 16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness. supplied-- Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.


10. Greek, "There is (the) truth of Christ in me that," &c. (<reference osisRef="Rom.9.1">Ro 9:1</reference>).

<hi type="bold">no man shall stop me of--</hi>The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified ... shall not have its mouth stopped as regards me" [Alford].

10. Greek, "There is (the) truth of Christ in me that," &c. (Ro 9:1). no man shall stop me of-- The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified... shall not have its mouth stopped as regards me" [Alford].


11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.


<hi type="bold">12. I will do--</hi>I will continue to decline help.

<hi type="bold">occasion--</hi>Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.

<hi type="bold">that wherein they glory, they may be found even as we--</hi>Bengel joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare <reference osisRef="2Cor.11.20">2Co 11:20</reference>; <reference osisRef="1Cor.9.12">1Co 9:12</reference>). Alford less clearly explains by reference to <reference osisRef="2Cor.11.18">2Co 11:18</reference>, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (<reference osisRef="2Cor.11.13">2Co 11:13</reference>) realities they have none, no weapons but misrepresentation, being false apostles.

12. I will do-- I will continue to decline help. occasion-- Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help. that wherein they glory, they may be found even as we-- Bengel joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 2Co 11:20; 1Co 9:12). Alford less clearly explains by reference to 2Co 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (2Co 11:13) realities they have none, no weapons but misrepresentation, being false apostles.


<hi type="bold">13. For--</hi>reason why he is unwilling they should be thought like him [Bengel].

<hi type="bold">such--</hi>they and those like them.

<hi type="bold">false apostles--</hi>those "overmuch apostles" (see on <reference osisRef="2Cor.11.5">2Co 11:5</reference>) are no apostles at all.

<hi type="bold">deceitful workers--</hi>pretending to be "workmen" for the Lord, and really seeking their own gain.

13. For-- reason why he is unwilling they should be thought like him [Bengel]. such-- they and those like them. false apostles-- those "overmuch apostles" (see on 2Co 11:5) are no apostles at all. deceitful workers-- pretending to be "workmen" for the Lord, and really seeking their own gain.


<hi type="bold">14. is transformed--</hi>rather, "transforms himself" (compare <reference osisRef="Job.1.6">Job 1:6</reference>); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (<reference osisRef="Luke.22.54">Lu 22:54</reference>; <reference osisRef="Eph.6.12">Ep 6:12</reference>).

14. is transformed-- rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lu 22:54; Ep 6:12).


<hi type="bold">15. no great thing--</hi>no difficult matter.

<hi type="bold">if his ministers also--</hi>as well as himself.

<hi type="bold">righteousness--</hi>answering to "light" (<reference osisRef="2Cor.11.14">2Co 11:14</reference>); the manifestation wherewith God reveals Himself in Christ (<reference osisRef="Matt.6.33">Mt 6:33</reference>; <reference osisRef="Rom.1.17">Ro 1:17</reference>).

<hi type="bold">end--</hi>The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare <reference osisRef="Phil.3.19">Php 3:19</reference>, <reference osisRef="Phil.3.21">21</reference>).

<hi type="bold">according to their works--</hi>not according to their pretensions.

15. no great thing-- no difficult matter. if his ministers also-- as well as himself. righteousness-- answering to "light" (2Co 11:14); the manifestation wherewith God reveals Himself in Christ (Mt 6:33; Ro 1:17). end-- The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Php 3:19, 21). according to their works-- not according to their pretensions.


<hi type="bold">16. I say again--</hi>again taking up from <reference osisRef="2Cor.11.1">2Co 11:1</reference> the anticipatory apology for his boasting.

<hi type="bold">if otherwise--</hi>but if ye will not grant this; if ye will think me a fool.

<hi type="bold">yet as a fool--</hi>"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittmann], (<reference osisRef="2Cor.11.17">2Co 11:17</reference>, <reference osisRef="2Cor.11.19">19</reference>).

<hi type="bold">that I--</hi>The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.

16. I say again-- again taking up from 2Co 11:1 the anticipatory apology for his boasting. if otherwise-- but if ye will not grant this; if ye will think me a fool. yet as a fool-- "yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittmann], (2Co 11:17, 19). that I-- The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.


<hi type="bold">17. not after the Lord--</hi>By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.

<hi type="bold">foolishly--</hi>Greek, "in foolishness."

<hi type="bold">confidence of boasting--</hi>(<reference osisRef="2Cor.9.4">2Co 9:4</reference>).

17. not after the Lord-- By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility. foolishly-- Greek, "in foolishness." confidence of boasting-- (2Co 9:4).


<hi type="bold">18. many--</hi>including the "false teachers."

<hi type="bold">after the flesh--</hi>as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare <reference osisRef="2Cor.11.22">2Co 11:22</reference>).

<hi type="bold">I will glory also--</hi>that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (<reference osisRef="2Cor.10.17">2Co 10:17</reference>).

18. many-- including the "false teachers." after the flesh-- as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 2Co 11:22). I will glory also-- that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (2Co 10:17).


<hi type="bold">19. gladly--</hi>willingly. Irony. A plea why they should "bear with" (<reference osisRef="2Cor.11.1">2Co 11:1</reference>) him in his folly, that is, boasting; ye are, in sooth, so "wise" (<reference osisRef="1Cor.4.8">1Co 4:8</reference>, <reference osisRef="1Cor.4.10">10</reference>; Paul's real view of their wisdom was very different, <reference osisRef="1Cor.3.1-1Cor.3.4">1Co 3:1-4</reference>) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.

19. gladly-- willingly. Irony. A plea why they should "bear with" (2Co 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (1Co 4:8, 10; Paul's real view of their wisdom was very different, 1Co 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.


<hi type="bold">20. For--</hi>Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."

<hi type="bold">a man--</hi>as the false apostles do.

<hi type="bold">bring you into bondage--</hi>to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, <reference osisRef="Matt.23.24">Mt 23:24</reference>; <reference osisRef="Ps.53.4">Psa 53:4</reference>), "takes," "exalts," "smites."

<hi type="bold">take of you--</hi>So the Greek for "take" is used for "take away from" (<reference osisRef="Rev.6.4">Re 6:4</reference>). Alford translates, as in <reference osisRef="2Cor.12.16">2Co 12:16</reference>, "catches you."

<hi type="bold">exalt himself--</hi>under the pretext of apostolic dignity.

<hi type="bold">smite you on the face--</hi>under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (<reference osisRef="1Kgs.22.24">1Ki 22:24</reference>; <reference osisRef="Neh.13.25">Ne 13:25</reference>; <reference osisRef="Luke.22.64">Lu 22:64</reference>; <reference osisRef="Acts.23.2">Ac 23:2</reference>; <reference osisRef="1Tim.3.3">1Ti 3:3</reference>).

20. For-- Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them." a man-- as the false apostles do. bring you into bondage-- to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mt 23:24; Psa 53:4), "takes," "exalts," "smites." take of you-- So the Greek for "take" is used for "take away from" (Re 6:4). Alford translates, as in 2Co 12:16, "catches you." exalt himself-- under the pretext of apostolic dignity. smite you on the face-- under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (1Ki 22:24; Ne 13:25; Lu 22:64; Ac 23:2; 1Ti 3:3).


<hi type="bold">21. as concerning reproach--</hi>rather, "by way of dishonor (that is, self-disparagement) I say it."

<hi type="bold">as though we ... weak--</hi>in not similarly (<reference osisRef="2Cor.11.20">2Co 11:20</reference>) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [Alford]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold ... I am bold also.

21. as concerning reproach-- rather, "by way of dishonor (that is, self-disparagement) I say it." as though we... weak-- in not similarly (2Co 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [Alford]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold... I am bold also.


<hi type="bold">22. Hebrews ... Israelites ... the seed of Abraham--</hi>A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (<reference osisRef="Rom.9.4">Ro 9:4</reference>); "the seed of Abraham," to the claim to a share in the Messiah (<reference osisRef="Rom.11.1">Ro 11:1</reference>; <reference osisRef="Rom.9.7">9:7</reference>). Compare <reference osisRef="Phil.3.5">Php 3:5</reference>, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.

22. Hebrews... Israelites... the seed of Abraham-- A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Ro 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Ro 11:1; 9:7). Compare Php 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.


<hi type="bold">23. I speak as a fool--</hi>rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."

<hi type="bold">I am more--</hi>namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). <reference osisRef="Acts.16.23-Acts.16.40">Ac 16:23-40</reference> records one case of his imprisonment with stripes. Clement of Rome [First Epistle to the Corinthians] describes him as having suffered bonds seven times.

<hi type="bold">in death oft--</hi>(<reference osisRef="2Cor.4.10">2Co 4:10</reference>; <reference osisRef="Acts.9.23">Ac 9:23</reference>; <reference osisRef="Acts.13.50">13:50</reference>; <reference osisRef="Acts.14.5">14:5</reference>, 6, 19; <reference osisRef="Acts.17.5">17:5</reference>, <reference osisRef="Acts.17.13">13</reference>).

23. I speak as a fool-- rather, as Greek, "I speak as if beside myself"; stronger than "as a fool." I am more-- namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Ac 16:23-40 records one case of his imprisonment with stripes. Clement of Rome [First Epistle to the Corinthians] describes him as having suffered bonds seven times. in death oft-- (2Co 4:10; Ac 9:23; 13:50; 14:5, 6, 19; 17:5, 13).


24. <reference osisRef="Deut.25.3">De 25:3</reference> ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [Bengel]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.

24. De 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [Bengel]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.


25. The beating by Roman magistrates at Philippi (<reference osisRef="Acts.16.23">Ac 16:23</reference>) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.

<hi type="bold">once was I stoned--</hi>(<reference osisRef="Acts.14.19">Ac 14:19</reference>).

<hi type="bold">thrice ... shipwreck--</hi>before the shipwreck at Melita (<reference osisRef="Acts.27.44">Ac 27:44</reference>). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (<reference osisRef="Acts.9.30">Ac 9:30</reference>; <reference osisRef="Acts.11.25">11:25</reference>; <reference osisRef="Gal.1.21">Ga 1:21</reference>).

<hi type="bold">a night and a day ... in the deep--</hi>probably in part swimming or in an open boat.

25. The beating by Roman magistrates at Philippi (Ac 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world. once was I stoned-- (Ac 14:19). thrice... shipwreck-- before the shipwreck at Melita (Ac 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Ac 9:30; 11:25; Ga 1:21). a night and a day... in the deep-- probably in part swimming or in an open boat.


<hi type="bold">26. In--</hi>rather, "By": connected with <reference osisRef="2Cor.11.23">2Co 11:23</reference>, but now not with "in," as there, and as in <reference osisRef="2Cor.11.27">2Co 11:27</reference>, where again he passes to the idea of surrounding circumstances or environments [Alford, Ellicott and others].

<hi type="bold">waters--</hi>rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.

<hi type="bold">robbers--</hi>perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.

<hi type="bold">the heathen--</hi>Gentiles.

<hi type="bold">in the city--</hi>Damascus, <reference osisRef="Acts.9.24">Ac 9:24</reference>, <reference osisRef="Acts.9.25">25</reference>; Jerusalem, <reference osisRef="Acts.9.29">Ac 9:29</reference>; Ephesus, <reference osisRef="Acts.19.23">Ac 19:23</reference>.

<hi type="bold">false brethren--</hi>(<reference osisRef="Gal.2.4">Ga 2:4</reference>).

26. In-- rather, "By": connected with 2Co 11:23, but now not with "in," as there, and as in 2Co 11:27, where again he passes to the idea of surrounding circumstances or environments [Alford, Ellicott and others]. waters-- rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life. robbers-- perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea. the heathen-- Gentiles. in the city-- Damascus, Ac 9:24, 25; Jerusalem, Ac 9:29; Ephesus, Ac 19:23. false brethren-- (Ga 2:4).


<hi type="bold">27. fastings--</hi>voluntary, in order to kindle devotions (<reference osisRef="Acts.13.2">Ac 13:2</reference>, <reference osisRef="Acts.13.3">3</reference>; <reference osisRef="Acts.14.23">14:23</reference>; <reference osisRef="1Cor.9.27">1Co 9:27</reference>); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on <reference osisRef="2Cor.6.5">2Co 6:5</reference>. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.

<hi type="bold">cold ... nakedness--</hi>"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare <reference osisRef="Acts.28.2">Ac 28:2</reference>; <reference osisRef="Rom.8.35">Ro 8:35</reference>). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:<reference osisRef="2Cor.12.7-2Cor.12.10">7-10</reference>; <reference osisRef="Gal.4.13">Ga 4:13</reference>, <reference osisRef="Gal.4.14">14</reference>), such heroic self-devotion seems almost superhuman" [Conybeare and Howson].

27. fastings-- voluntary, in order to kindle devotions (Ac 13:2, 3; 14:23; 1Co 9:27); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on 2Co 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences. cold... nakedness-- "cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Ac 28:2; Ro 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:7-10; Ga 4:13, 14), such heroic self-devotion seems almost superhuman" [Conybeare and Howson].


<hi type="bold">28. without--</hi>"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, <reference osisRef="Col.2.1">Col 2:1</reference>): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support English Version.

<hi type="bold">the care--</hi>The Greek implies, "my anxious solicitude for all the churches."

28. without-- "Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support English Version. the care-- The Greek implies, "my anxious solicitude for all the churches."


<hi type="bold">29. I ... weak--</hi>in condescending sympathy with the weak (<reference osisRef="1Cor.9.22">1Co 9:22</reference>). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin].

<hi type="bold">offended--</hi>by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."

<hi type="bold">I burn not--</hi>The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].

29. I... weak-- in condescending sympathy with the weak (1Co 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin]. offended-- by some stumbling-block put in his way by others: the "weak" is most liable to be "offended." I burn not-- The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].


<hi type="bold">30. glory of ... infirmities--</hi>A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (<reference osisRef="2Cor.11.33">2Co 11:33</reference>). A character utterly incompatible with that of an enthusiast (compare <reference osisRef="2Cor.12.5">2Co 12:5</reference>, <reference osisRef="2Cor.9.10">9, 10</reference>).

30. glory of... infirmities-- A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (2Co 11:33). A character utterly incompatible with that of an enthusiast (compare 2Co 12:5, 9, 10).


31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (<reference osisRef="Acts.9.25">Ac 9:25</reference>) afterwards recorded it (compare <reference osisRef="Gal.1.20">Ga 1:20</reference>), [Bengel]. It may ALSO refer to the revelation in <reference osisRef="2Cor.12.1">2Co 12:1</reference>, standing in beautiful contrast to his humiliating escape from Damascus.

31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Ac 9:25) afterwards recorded it (compare Ga 1:20), [Bengel]. It may ALSO refer to the revelation in 2Co 12:1, standing in beautiful contrast to his humiliating escape from Damascus.


<hi type="bold">32. governor--</hi>Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford]. <chapter eID="2Cor.11"/>

32. governor-- Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford].


<title type="x-s2">CHAPTER 12</title>
 <reference osisRef="2Cor.12.1-2Cor.12.21">2Co 12:1-21</reference>. Revelations in Which He Might Glory: But He Rather Glories in Infirmities, as Calling Forth Christ's Power: Signs of His Apostleship: His Disinterestedness: Not That He Is Excusing Himself to Them; but He Does All for Their Good, lest He Should Find Them Not Such as He Desired, and So Should Have to Be Severe at His Coming.

1. He proceeds to illustrate the "glorying in infirmities" (<reference osisRef="2Cor.11.30">2Co 11:30</reference>). He gave one instance which might expose him to ridicule (<reference osisRef="2Cor.11.33">2Co 11:33</reference>); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare <reference osisRef="1Sam.9.15">1Sa 9:15</reference>) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (<reference osisRef="Dan.2.19">Da 2:19</reference>, 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.

<hi type="bold">of--</hi>that is, from the Lord; Christ, <reference osisRef="2Cor.12.2">2Co 12:2</reference>.

CHAPTER 12 2Co 12:1-21. Revelations in Which He Might Glory: But He Rather Glories in Infirmities, as Calling Forth Christ's Power: Signs of His Apostleship: His Disinterestedness: Not That He Is Excusing Himself to Them; but He Does All for Their Good, lest He Should Find Them Not Such as He Desired, and So Should Have to Be Severe at His Coming. 1. He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Da 2:19, 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration. of-- that is, from the Lord; Christ, 2Co 12:2.


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

<hi type="bold">a man--</hi>meaning himself. But he purposely thus distinguishes between the rapt and glorified person of <reference osisRef="2Cor.12.2">2Co 12:2</reference>, <reference osisRef="2Cor.12.4">4</reference>, and himself the infirmity-laden victim of the "thorn in the flesh" (<reference osisRef="2Cor.12.7">2Co 12:7</reference>). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [Alford]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (<reference osisRef="Rom.7.25">Ro 7:25</reference>). Here, however, the latter is the prominent thought.

<hi type="bold">in Christ--</hi>a Christian (<reference osisRef="Rom.16.7">Ro 16:7</reference>).

<hi type="bold">above--</hi>rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (<reference osisRef="Acts.22.17">Ac 22:17</reference>). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.

<hi type="bold">I cannot tell--</hi>rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.

<hi type="bold">caught up--</hi>(<reference osisRef="Acts.8.39">Ac 8:39</reference>).

<hi type="bold">to the third heaven--</hi>even to, &c. These raptures (note the plural, "visions," "revelations," <reference osisRef="2Cor.12.1">2Co 12:1</reference>) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (<reference osisRef="2Cor.12.4">2Co 12:4</reference>) [Clement of Alexandria, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [Bengel] (<reference osisRef="Luke.23.43">Lu 23:43</reference>; <reference osisRef="Rev.2.7">Re 2:7</reference>). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," <reference osisRef="2Cor.12.1">2Co 12:1</reference>). The occurrence TWICE of "whether in the body ... I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [Bengel]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (<reference osisRef="Eph.4.10">Ep 4:10</reference>).

2. Translate, "I know," not "I knew." a man-- meaning himself. But he purposely thus distinguishes between the rapt and glorified person of 2Co 12:2, 4, and himself the infirmity-laden victim of the "thorn in the flesh" (2Co 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [Alford]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (Ro 7:25). Here, however, the latter is the prominent thought. in Christ-- a Christian (Ro 16:7). above-- rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (Ac 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of. I cannot tell-- rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits. caught up-- (Ac 8:39). to the third heaven-- even to, &c. These raptures (note the plural, "visions," "revelations," 2Co 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (2Co 12:4) [Clement of Alexandria, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [Bengel] (Lu 23:43; Re 2:7). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," 2Co 12:1). The occurrence TWICE of "whether in the body... I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [Bengel]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (Ep 4:10).


3. Translate, "I know."

<hi type="bold">out of--</hi>Most of the oldest manuscripts read "apart from."

3. Translate, "I know." out of-- Most of the oldest manuscripts read "apart from."


<hi type="bold">4. unspeakable--</hi>not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful ... to utter" [Alford]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (<reference osisRef="Exod.34.6">Ex 34:6</reference>; <reference osisRef="Isa.6.3">Is 6:3</reference>). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (<reference osisRef="John.3.12">Joh 3:12</reference>; <reference osisRef="1Cor.2.9">1Co 2:9</reference>). A man may hear and know more than he can speak.

4. unspeakable-- not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful... to utter" [Alford]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Ex 34:6; Is 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (Joh 3:12; 1Co 2:9). A man may hear and know more than he can speak.


<hi type="bold">5. of myself--</hi>concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.

5. of myself-- concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.


<hi type="bold">6. For--</hi>Not but that I might glory as to "myself" (<reference osisRef="2Cor.12.5">2Co 12:5</reference>); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co 11:1-33] he termed such glorying "folly," <reference osisRef="2Cor.11.1">2Co 11:1</reference>, 16, 17).

<hi type="bold">think of me--</hi>Greek, "form his estimate respecting me."

<hi type="bold">heareth of me--</hi>Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (<reference osisRef="Acts.14.12">Ac 14:12</reference>, <reference osisRef="Acts.14.13">13</reference>), and shaking off a viper (<reference osisRef="Acts.28.5">Ac 28:5</reference>), the people thought him a god, what would they have not done, if he had disclosed those revelations? [Estius]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [Bengel] (<reference osisRef="John.5.44">Joh 5:44</reference>; <reference osisRef="John.12.43">12:43</reference>).

6. For-- Not but that I might glory as to "myself" (2Co 12:5); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co 11:1-33] he termed such glorying "folly," 2Co 11:1, 16, 17). think of me-- Greek, "form his estimate respecting me." heareth of me-- Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Ac 14:12, 13), and shaking off a viper (Ac 28:5), the people thought him a god, what would they have not done, if he had disclosed those revelations? [Estius]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [Bengel] (Joh 5:44; 12:43).


<hi type="bold">7. exalted above measure--</hi>Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel].

<hi type="bold">abundance--</hi>Greek, "the excess"; exceeding greatness.

<hi type="bold">given ... me--</hi>namely, by God (<reference osisRef="Job.5.6">Job 5:6</reference>; <reference osisRef="Phil.1.29">Php 1:29</reference>).

<hi type="bold">thorn in the flesh--</hi>(<reference osisRef="Num.33.55">Nu 33:55</reference>; <reference osisRef="Ezek.28.24">Eze 28:24</reference>). Alford thinks it to be the same bodily affliction as in <reference osisRef="Gal.4.13">Ga 4:13</reference>, <reference osisRef="Gal.4.14">14</reference>. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, <reference osisRef="1Pet.2.20">1Pe 2:20</reference>).

<hi type="bold">messenger of Satan--</hi>who is permitted by God to afflict His saints, as Job (<reference osisRef="Job.2.7">Job 2:7</reference>; <reference osisRef="Luke.13.16">Lu 13:16</reference>).

<hi type="bold">to buffet me--</hi>In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."

7. exalted above measure-- Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel]. abundance-- Greek, "the excess"; exceeding greatness. given... me-- namely, by God (Job 5:6; Php 1:29). thorn in the flesh-- (Nu 33:55; Eze 28:24). Alford thinks it to be the same bodily affliction as in Ga 4:13, 14. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, 1Pe 2:20). messenger of Satan-- who is permitted by God to afflict His saints, as Job (Job 2:7; Lu 13:16). to buffet me-- In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."


<hi type="bold">8. For--</hi>"concerning this thing."

<hi type="bold">thrice--</hi>To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from <reference osisRef="2Cor.12.9">2Co 12:9</reference>, and Greek, <reference osisRef="2Cor.12.7">2Co 12:7</reference>, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."

<hi type="bold">the Lord--</hi>Christ. Escape from the cross is not to be sought even indirectly from Satan (<reference osisRef="Luke.4.7">Lu 4:7</reference>). "Satan is not to be asked to spare us" [Bengel].

8. For-- "concerning this thing." thrice-- To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from 2Co 12:9, and Greek, 2Co 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up." the Lord-- Christ. Escape from the cross is not to be sought even indirectly from Satan (Lu 4:7). "Satan is not to be asked to spare us" [Bengel].


<hi type="bold">9. said--</hi>literally, "He hath said," implying that His answer is enough [Alford].

<hi type="bold">is sufficient--</hi>The trial must endure, but the grace shall also endure and never fail thee [Alford], (<reference osisRef="Deut.33.25">De 33:25</reference>). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel].

<hi type="bold">my strength--</hi>Greek, "power."

<hi type="bold">is made perfect--</hi>has its most perfect manifestation.

<hi type="bold">in weakness--</hi>Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in <reference osisRef="2Cor.12.10">2Co 12:10</reference>, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, <reference osisRef="John.1.12">Joh 1:12</reference>) upon" him. This effect of Christ's assurance on him appears, <reference osisRef="2Cor.4.7">2Co 4:7</reference>; <reference osisRef="1Cor.2.3">1Co 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>; compare <reference osisRef="1Pet.4.14">1Pe 4:14</reference>. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (<reference osisRef="Ps.88.7">Psa 88:7</reference>; <reference osisRef="John.17.15">Joh 17:15</reference>).

9. said-- literally, "He hath said," implying that His answer is enough [Alford]. is sufficient-- The trial must endure, but the grace shall also endure and never fail thee [Alford], (De 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel]. my strength-- Greek, "power." is made perfect-- has its most perfect manifestation. in weakness-- Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Co 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12) upon" him. This effect of Christ's assurance on him appears, 2Co 4:7; 1Co 2:3, 4; compare 1Pe 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Psa 88:7; Joh 17:15).


<hi type="bold">10. take pleasure in--</hi>too strongly. Rather as the Greek, "I am well contented in."

<hi type="bold">infirmities--</hi>the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.

<hi type="bold">reproaches--</hi>"insults."

<hi type="bold">when--</hi>in all the cases just specified.

<hi type="bold">then--</hi>then especially.

<hi type="bold">strong--</hi>"powerful" in "the power of Christ" (<reference osisRef="2Cor.12.9">2Co 12:9</reference>; <reference osisRef="2Cor.13.4">2Co 13:4</reference>; <reference osisRef="Heb.11.34">He 11:34</reference>).

10. take pleasure in-- too strongly. Rather as the Greek, "I am well contented in." infirmities-- the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men. reproaches-- "insults." when-- in all the cases just specified. then-- then especially. strong-- "powerful" in "the power of Christ" (2Co 12:9; 2Co 13:4; He 11:34).


<hi type="bold">11. in glorying--</hi>omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [Bengel].

<hi type="bold">ye--</hi>emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself.

<hi type="bold">am I behind--</hi>rather as Greek, "was I behind" when I was with you?

<hi type="bold">the very chiefest--</hi>rather, as in <reference osisRef="2Cor.11.5">2Co 11:5</reference>, "those overmuch apostles."

<hi type="bold">though I be nothing--</hi>in myself (<reference osisRef="1Cor.15.9">1Co 15:9</reference>, <reference osisRef="1Cor.15.10">10</reference>).

11. in glorying-- omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [Bengel]. ye-- emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself. am I behind-- rather as Greek, "was I behind" when I was with you? the very chiefest-- rather, as in 2Co 11:5, "those overmuch apostles." though I be nothing-- in myself (1Co 15:9, 10).


<hi type="bold">12. Truly, &c.--</hi>There is understood some such clause as this, "And yet I have not been commended by you."

<hi type="bold">in all patience, in signs, &c.--</hi>The oldest manuscripts omit "in." "Patience" is not one of the "signs," but the element IN which they were wrought: endurance of opposition which did not cause me to leave off working [Alford]. Translate, "In ... patience, BY signs," &c. His mode of expression is modest, putting himself, the worker, in the background, "were wrought," not "I wrought." As the signs have not been transmitted to us, neither has the apostleship. The apostles have no literal successors (compare <reference osisRef="Acts.1.21">Ac 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>).

<hi type="bold">mighty deeds--</hi>palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.

12. Truly, &c.-- There is understood some such clause as this, "And yet I have not been commended by you." in all patience, in signs, &c.-- The oldest manuscripts omit "in." "Patience" is not one of the "signs," but the element IN which they were wrought: endurance of opposition which did not cause me to leave off working [Alford]. Translate, "In... patience, BY signs," &c. His mode of expression is modest, putting himself, the worker, in the background, "were wrought," not "I wrought." As the signs have not been transmitted to us, neither has the apostleship. The apostles have no literal successors (compare Ac 1:21, 22). mighty deeds-- palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.


<hi type="bold">13. wherein you were inferior--</hi>that is, were treated with less consideration by me than were other churches.

<hi type="bold">I myself--</hi>I made a gain of you neither myself, nor by those others whom I sent, Titus and others (<reference osisRef="2Cor.12.17">2Co 12:17</reference>, <reference osisRef="2Cor.12.18">18</reference>).

<hi type="bold">wrong--</hi>His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare <reference osisRef="2Cor.11.9">2Co 11:9</reference>, <reference osisRef="2Cor.11.11">11</reference>).

13. wherein you were inferior-- that is, were treated with less consideration by me than were other churches. I myself-- I made a gain of you neither myself, nor by those others whom I sent, Titus and others (2Co 12:17, 18). wrong-- His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare 2Co 11:9, 11).


<hi type="bold">14. the third time--</hi>See Introduction to the first Epistle. His second visit was probably a short one (<reference osisRef="1Cor.16.7">1Co 16:7</reference>), and attended with humiliation through the scandalous conduct of some of his converts (compare <reference osisRef="2Cor.12.21">2Co 12:21</reference>; <reference osisRef="2Cor.2.1">2Co 2:1</reference>). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare <reference osisRef="2Cor.1.15">2Co 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>; <reference osisRef="1Cor.13.1">13:1</reference>, <reference osisRef="2Cor.13.2">2</reference>). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [Alford].

<hi type="bold">not yours, but you--</hi>(<reference osisRef="Phil.4.17">Php 4:17</reference>).

<hi type="bold">children ... parents--</hi>Paul was their spiritual father (<reference osisRef="1Cor.4.14">1Co 4:14</reference>, <reference osisRef="1Cor.4.15">15</reference>). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (<reference osisRef="2Cor.12.15">2Co 12:15</reference>).

14. the third time-- See Introduction to the first Epistle. His second visit was probably a short one (1Co 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare 2Co 12:21; 2Co 2:1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare 2Co 1:15, 16; 13:1, 2). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [Alford]. not yours, but you-- (Php 4:17). children... parents-- Paul was their spiritual father (1Co 4:14, 15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (2Co 12:15).


<hi type="bold">15. I will ... spend--</hi>all I have.

<hi type="bold">be spent--</hi>all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself.

<hi type="bold">for you--</hi>Greek, "for your souls"; not for your mere bodies.

<hi type="bold">the less I be loved--</hi>Love rather descends than ascends [Bengel]. Love him as a true friend who seeks your good more than your good will.

15. I will... spend-- all I have. be spent-- all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself. for you-- Greek, "for your souls"; not for your mere bodies. the less I be loved-- Love rather descends than ascends [Bengel]. Love him as a true friend who seeks your good more than your good will.


<hi type="bold">16. I did not burden you--</hi>The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others (<reference osisRef="1Thess.2.3">1Th 2:3</reference>).

16. I did not burden you-- The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others (1Th 2:3).


17. Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.


<hi type="bold">18. I desired Titus--</hi>namely, to go unto you. Not the mission mentioned <reference osisRef="2Cor.8.6">2Co 8:6</reference>, 17, 22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (<reference osisRef="2Cor.7.6-2Cor.7.16">2Co 7:6-16</reference>).

<hi type="bold">a brother--</hi>rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in <reference osisRef="2Cor.8.18">2Co 8:18</reference>, <reference osisRef="2Cor.8.22">22</reference>.

<hi type="bold">same spirit--</hi>inwardly.

<hi type="bold">steps--</hi>outwardly.

18. I desired Titus-- namely, to go unto you. Not the mission mentioned 2Co 8:6, 17, 22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (2Co 7:6-16). a brother-- rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in 2Co 8:18, 22. same spirit-- inwardly. steps-- outwardly.


<hi type="bold">19. Again--</hi>The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ" (<reference osisRef="2Cor.2.17">2Co 2:17</reference>). English Version Greek text was a correction from <reference osisRef="2Cor.3.1">2Co 3:1</reference>; <reference osisRef="2Cor.5.12">5:12</reference>.

19. Again-- The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ" (2Co 2:17). English Version Greek text was a correction from 2Co 3:1; 5:12.


<hi type="bold">20. For--</hi>Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.

<hi type="bold">debates--</hi>Greek, "strifes," "contentions."

<hi type="bold">envyings--</hi>The oldest manuscripts read "envying," singular.

<hi type="bold">strifes--</hi>"factions," "intrigues," "factious schemes" [Wahl]. Ambitious self-seeking; from a Greek root, "to work for hire."

<hi type="bold">backbitings, whisperings--</hi>open "slanderings," and "whispering backbitings" (<reference osisRef="Gal.5.20">Ga 5:20</reference>).

<hi type="bold">swellings--</hi>arrogant elation; puffing up of yourselves. Jude 16, "great swelling words" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>).

20. For-- Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct. debates-- Greek, "strifes," "contentions." envyings-- The oldest manuscripts read "envying," singular. strifes-- "factions," "intrigues," "factious schemes" [Wahl]. Ambitious self-seeking; from a Greek root, "to work for hire." backbitings, whisperings-- open "slanderings," and "whispering backbitings" (Ga 5:20). swellings-- arrogant elation; puffing up of yourselves. Jude 16, "great swelling words" (2Pe 2:18).


<hi type="bold">21. my God--</hi>his God, however trying the humiliation that was in store for him.

<hi type="bold">will humble me--</hi>The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own.

<hi type="bold">sinned already--</hi>before my last coming [Bengel], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke.

<hi type="bold">have not repented--</hi>shall not have repented [Alford].

<hi type="bold">uncleanness--</hi>for example, of married persons (<reference osisRef="1Thess.4.7">1Th 4:7</reference>).

<hi type="bold">fornication--</hi>among the unmarried. <chapter eID="2Cor.12"/>

21. my God-- his God, however trying the humiliation that was in store for him. will humble me-- The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own. sinned already-- before my last coming [Bengel], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke. have not repented-- shall not have repented [Alford]. uncleanness-- for example, of married persons (1Th 4:7). fornication-- among the unmarried.


<title type="x-s2">CHAPTER 13</title>
 <reference osisRef="2Cor.13.1-2Cor.13.14">2Co 13:1-14</reference>. He Threatens a Severe Proof of His Apostolic Authority, but Prefers They Would Spare Him the Necessity for It.

<hi type="bold">1. This is the third time I am coming to you--</hi>not merely preparing to come to you. This proves an intermediate visit between the two recorded in <reference osisRef="Acts.18.1">Ac 18:1</reference>; <reference osisRef="Acts.20.2">20:2</reference>.

<hi type="bold">In the mouth of two or three witnesses shall every word be established--</hi>Quoted from <reference osisRef="Deut.19.15">De 19:15</reference>, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [Conybeare and Howson]. I will no longer be among you "in all patience" towards offenders (<reference osisRef="2Cor.12.12">2Co 12:12</reference>). The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.

CHAPTER 13 2Co 13:1-14. He Threatens a Severe Proof of His Apostolic Authority, but Prefers They Would Spare Him the Necessity for It. 1. This is the third time I am coming to you-- not merely preparing to come to you. This proves an intermediate visit between the two recorded in Ac 18:1; 20:2. In the mouth of two or three witnesses shall every word be established-- Quoted from De 19:15, Septuagint. "I will judge not without examination, nor will I abstain from punishing upon due evidence" [Conybeare and Howson]. I will no longer be among you "in all patience" towards offenders (2Co 12:12). The apostle in this case, where ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the church before his arrival. Others understand the "two or three witnesses" to mean his two or three visits as establishing either (1) the truth of the facts alleged against the offenders, or (2) the reality of his threats. I prefer the first explanation to either of the two latter.


2. Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, <reference osisRef="2Cor.12.21">2Co 12:21</reference>), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with <reference osisRef="2Cor.13.1">2Co 13:1</reference>, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.

<hi type="bold">if I come again, &c.--</hi>that is, whensoever I come again (<reference osisRef="Acts.20.2">Ac 20:2</reference>). These were probably the very words of his former threat which he now repeats again.

2. Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, 2Co 12:21), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with 2Co 13:1, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable. if I come again, &c.-- that is, whensoever I come again (Ac 20:2). These were probably the very words of his former threat which he now repeats again.


<hi type="bold">3. Since--</hi>The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (<reference osisRef="2Cor.13.5">2Co 13:5</reference>). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it.

<hi type="bold">which--</hi>"who" (Christ).

<hi type="bold">is not weak--</hi>in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.

<hi type="bold">mighty in you--</hi>has given many proofs of His power in miracles, and even in punishing offenders (<reference osisRef="2Cor.5.11">2Co 5:11</reference>, 20, 21). Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you (<reference osisRef="2Cor.12.12">2Co 12:12</reference>) [Grotius]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [Calvin].

3. Since-- The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (2Co 13:5). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it. which-- "who" (Christ). is not weak-- in relation to you, by me and in this very Epistle, in exercising upon you strong discipline. mighty in you-- has given many proofs of His power in miracles, and even in punishing offenders (2Co 5:11, 20, 21). Ye have no need to put me to the proof in this, as long ago Christ has exhibited great proofs of His power by me among you (2Co 12:12) [Grotius]. It is therefore not me, but Christ, whom ye wrong: it is His patience that ye try in despising my admonitions, and derogating from my authority [Calvin].


<hi type="bold">4. though--</hi>omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.

<hi type="bold">through weakness--</hi>Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed (<reference osisRef="Heb.2.14">He 2:14</reference>; <reference osisRef="Phil.2.7">Php 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>).

<hi type="bold">by--</hi>Greek, "from"; "owing to."

<hi type="bold">the power of God--</hi>the Father (<reference osisRef="Rom.1.4">Ro 1:4</reference>; <reference osisRef="1Cor.6.4">6:4</reference>; <reference osisRef="Eph.1.20">Ep 1:20</reference>).

<hi type="bold">weak in him--</hi>that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence," <reference osisRef="2Cor.10.10">2Co 10:10</reference>; <reference osisRef="2Cor.12.5">12:5</reference>, <reference osisRef="2Cor.9.10">9, 10</reference>; and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power).

<hi type="bold">we shall live with him--</hi>not only hereafter with Him, free from our present infirmities, in the resurrection life (<reference osisRef="Phil.3.21">Php 3:21</reference>), but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.

4. though-- omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c. through weakness-- Greek, "from weakness"; that is, His assumption of our weakness was the source, or necessary condition, from which the possibility of His crucifixion flowed (He 2:14; Php 2:7, 8). by-- Greek, "from"; "owing to." the power of God-- the Father (Ro 1:4; 6:4; Ep 1:20). weak in him-- that is, in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exhibited in our "infirmities" and weak "bodily presence," 2Co 10:10; 12:5, 9, 10; and also in our not putting into immediate exercise our power of punishing offenders, just as Christ for a time kept in abeyance His power). we shall live with him-- not only hereafter with Him, free from our present infirmities, in the resurrection life (Php 3:21), but presently in the exercise of our apostolic authority against offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," that is, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.


<hi type="bold">5. Examine--</hi>Greek, "Try (make trial of) yourselves."

<hi type="bold">prove your own selves--</hi>This should be your first aim, rather than "seeking a proof of Christ speaking in me" (<reference osisRef="2Cor.13.3">2Co 13:3</reference>).

<hi type="bold">your own selves--</hi>I need not speak much in proof of Christ being in me, your minister (<reference osisRef="2Cor.13.3">2Co 13:3</reference>), for if ye try your own selves ye will see that Christ is also in you [Chrysostom], (<reference osisRef="Rom.8.10">Ro 8:10</reference>). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [Estius]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (<reference osisRef="Exod.17.7">Ex 17:7</reference>), "Is the Lord among us or not?" (Compare <reference osisRef="Mark.8.11">Mr 8:11</reference>).

<hi type="bold">except ye be reprobates--</hi>The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals (<reference osisRef="Jer.6.30">Jr 6:30</reference>; <reference osisRef="Dan.5.27">Da 5:27</reference>; <reference osisRef="Rom.1.28">Ro 1:28</reference>).

5. Examine-- Greek, "Try (make trial of) yourselves." prove your own selves-- This should be your first aim, rather than "seeking a proof of Christ speaking in me" (2Co 13:3). your own selves-- I need not speak much in proof of Christ being in me, your minister (2Co 13:3), for if ye try your own selves ye will see that Christ is also in you [Chrysostom], (Ro 8:10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by whose ministry ye have received this faith [Estius]. To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Ex 17:7), "Is the Lord among us or not?" (Compare Mr 8:11). except ye be reprobates-- The Greek softens the expression, "somewhat reprobates," that is, not abiding the "proof" (alluding to the same word in the context); failing when tested. Image from metals (Jr 6:30; Da 5:27; Ro 1:28).


<hi type="bold">6. we ... not reprobates--</hi>not unable to abide the proof to which ye put us (<reference osisRef="2Cor.13.6">2Co 13:6</reference>). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," <reference osisRef="2Cor.13.5">2Co 13:5</reference>) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.

6. we... not reprobates-- not unable to abide the proof to which ye put us (2Co 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," 2Co 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.


<hi type="bold">7. I pray--</hi>The oldest manuscripts read, "we pray."

<hi type="bold">not that we should appear approved--</hi>not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [Alford]. The antithesis to "reprobates" leads me to prefer explaining with Bengel, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").

<hi type="bold">though we be as reprobates--</hi>though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).

7. I pray-- The oldest manuscripts read, "we pray." not that we should appear approved-- not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [Alford]. The antithesis to "reprobates" leads me to prefer explaining with Bengel, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest"). though we be as reprobates-- though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).


8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (<reference osisRef="2Cor.13.10">2Co 13:10</reference>).

8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (2Co 13:10).


<hi type="bold">9. are glad--</hi>Greek, "rejoice."

<hi type="bold">when we are weak--</hi>having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (<reference osisRef="2Cor.10.10">2Co 10:10</reference>; <reference osisRef="2Cor.11.29">11:29</reference>, <reference osisRef="2Cor.11.30">30</reference>).

<hi type="bold">ye ... strong--</hi>"mighty" in faith and the fruits of the Spirit.

<hi type="bold">and--</hi>not in the oldest manuscripts.

<hi type="bold">we wish--</hi>Greek, "pray for."

<hi type="bold">your perfection--</hi>literally, "perfect restoration"; literally, that of a dislocated limb. Compare <reference osisRef="2Cor.13.11">2Co 13:11</reference>, "Be perfect," the same Greek word; also in <reference osisRef="1Cor.1.10">1Co 1:10</reference>, "perfectly joined together"; <reference osisRef="Eph.4.12">Ep 4:12</reference>, "the perfecting of the saints."

9. are glad-- Greek, "rejoice." when we are weak-- having no occasion for displaying our power; and so seeming "weak," as being compassed with "infirmities" (2Co 10:10; 11:29, 30). ye... strong-- "mighty" in faith and the fruits of the Spirit. and-- not in the oldest manuscripts. we wish-- Greek, "pray for." your perfection-- literally, "perfect restoration"; literally, that of a dislocated limb. Compare 2Co 13:11, "Be perfect," the same Greek word; also in 1Co 1:10, "perfectly joined together"; Ep 4:12, "the perfecting of the saints."


<hi type="bold">10. Therefore--</hi>because I wish the "sharpness" to be in my letters rather than in deeds [Chrysostom].

<hi type="bold">edification ... not to destruction--</hi>for building up ... not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.

10. Therefore-- because I wish the "sharpness" to be in my letters rather than in deeds [Chrysostom]. edification... not to destruction-- for building up... not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.


<hi type="bold">11. farewell--</hi>meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (<reference osisRef="2Cor.1.24">2Co 1:24</reference>; <reference osisRef="Phil.4.4">Php 4:4</reference>).

<hi type="bold">Be perfect--</hi>Become perfect by filling up what is lacking in your Christian character (<reference osisRef="Eph.4.13">Ep 4:13</reference>).

<hi type="bold">be of good comfort--</hi>(<reference osisRef="2Cor.1.6">2Co 1:6</reference>; <reference osisRef="1Cor.7.8-1Cor.7.13">7:8-13</reference>; <reference osisRef="1Thess.4.18">1Th 4:18</reference>).

11. farewell-- meaning in Greek also "rejoice"; thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (2Co 1:24; Php 4:4). Be perfect-- Become perfect by filling up what is lacking in your Christian character (Ep 4:13). be of good comfort-- (2Co 1:6; 7:8-13; 1Th 4:18).


14. The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (<reference osisRef="John.14.6">Joh 14:6</reference>). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed].

<hi type="bold">communion--</hi>joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [Chrysostom]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (<reference osisRef="Deut.29.29">De 29:29</reference>).

<hi type="bold">Amen--</hi>omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship. <chapter eID="2Cor.13"/>

14. The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion-- joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love of God"; and vice versa. For the three are inseparable, as the three Persons of the Trinity itself [Chrysostom]. The doctrine of the Trinity was not revealed clearly and fully till Christ came, and the whole scheme of our redemption was manifested in Him, and we know the Holy Three in One more in their relations to us (as set forth summarily in this benediction), than in their mutual relations to one another (De 29:29). Amen-- omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.


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