Verse-by-Verse Bible Commentary
2 Corinthians 12:7

Clarke's Commentary

Verse 2 Corinthians 12:7. And lest I should be exalted — There were three evils to be guarded against:

1. The contempt of his gifts and call by his enemies.

2. The overweening fondness of his friends. And,

3. Self-exultation.

A thorn in the flesh — The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τησαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, Romans 9:3, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.

The messenger of Satan — Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, 2 Corinthians 1:1, the apostle of Jesus Christ. The person in question is styled here αγγελος σαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. JESUS CHRIST sent Paul to proclaim his truth, and found a Church at Corinth. SATAN, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.

The best arguments in favour of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labours, watchings, fastings, prayers, and tears.

Bridgeway Bible Commentary

A genuine case for boasting (12:1-10)

Before leaving the subject of boasting, Paul wants to give one more example (12:1). Fourteen years previously he had seen a vision, but because he does not want to exalt himself, he speaks about his experience in the third person, referring to himself simply as ‘a man’. By some unknown means he was taken up into Paradise, where he heard and saw things that God does not normally allow people to know (2-4). He is not telling this story so that the Corinthians will have a higher opinion of him. He wants people to judge him only from their personal experience of him, from what they themselves have seen him do and heard him say (5-6).
It would be easy for Paul to have feelings of self-importance because of his visions, but God intervened to make sure this would not happen. He sent Paul some particular trial (or trials) that constantly hindered him in his work (7). (Notice that Paul now departs from his original intention of speaking in the third person and reverts to speaking directly in the first person - not ‘a man’ but ‘me’.) God did not answer Paul’s prayer to remove this trial, but that was to Paul’s advantage, because it made him constantly dependent on God’s grace and power. The greater Paul’s sense of weakness, the more he realized the need to cast himself upon God. Therein lies his strength (8-10).

Coffman's Commentaries on the Bible

And by reason of the exceeding greatness of the revelations, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.

THE THORN IN THE FLESH

Like the visions themselves, the thorn in the flesh is little more than a hint, revealed in terms of tantalizing brevity, and described by enigmatical allusions which have puzzled people for centuries. The thorn has been speculatively identified as follows:

Tertullian thought it was a headache. Tertullian, De Pudis, xiii, 16.

Klausner believed it was epilepsy. Joseph Klausner, From Jesus to Paul (New York: The Macmillan Company, 1943), pp. 325-330.

Ramsay identified it as recurrent malarial fever. Sir William M. Ramsay, St. Paul the Traveller and Roman Citizen London: Hodder and Stoughton, 1903), p. 97.

Chrysostom said it was "all the adversaries of the Word. R. V. G. Tasker, op. cit., p. 176.

John Calvin made it "fleshly temptation." Ibid.

Martin Luther considered it "spiritual temptation." Ibid.

John Knox decided it was "infirmities of the mind." R. A. Knox, The Epistles and Gospels, p. 79.

Catholic commentators generally say "lustful thoughts." Philip E. Hughes, op. cit., p. 444.

McGarvey: "acute, disfiguring ophthalmia." J. W. McGarvey, Second Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916): p. 236.

Macknight spoke of some who believed it was "the false teachers." James Macknight, op. cit., p. 455.

Lightfoot suggested "blasphemous thoughts of the devil." J. B. Lightfoot, The Epistle to the Galatians, p. 189.

Alexander was sure it was "Malta fever." W. M. Alexander, St. Paul’s Infirmity (London: The Expository Times, 1904), Vol. X. Etc., etc.

It would seem rash to some to venture an opinion in the face of such a mountain of scholarly disagreement; but this writer would like to get in his two cents worth also. The thorn in the flesh is believed to be the malignant opposition of secular Israel, a view contained but not specified in Chrysostom’s identification. The reasons for this opinion are as follows:

(1)    Any crippling or disabling bodily ailment simply does not conform to the amazing strength and endurance of the matchless apostle. "He is revealed in the New Testament as a man of exceptionally strong constitution and remarkable powers of physical endurance." R. V. G. Tasker, op. cit., p. 175.

(2)    "In the flesh" as used in this verse would almost surely indicate a bodily infirmity; but Hughes declares the word to be "for the flesh," Philip E. Hughes, op. cit., p. 447. thus leaving the question open. Paul thus avoided words which would have implied bodily sickness. The meaning appears to be "a thorn in the flesh for the duration of Paul’s fleshly life."

(3)    Paul described the thorn as "a messenger of Satan," which can be nothing but personal in its import; and because the Canaanites were called "thorns in the sides" of the Israelites (Numbers 33:55), there is strong evidence here that Paul referred to bitter and relentless enemies of the gospel, doing the work of Satan; and that is a perfect description of the hardened secular Israelites who engaged in every device that hell could suggest in their godless and persistent opposition to Paul throughout every moment of his apostleship.

(4)    In Thessalonians there is a probable reference to the thorn in the flesh, wherein Paul said, "Satan hindered me" (2 Cor. 2:18); and a reference to the occasion of that remark (Acts 17:9) indicates that the Jewish opposition had contrived (through Paul’s friends) an agreement that prevented his return. Again, the thorn had impaled him; and what was it? The hardened countrymen of the apostle himself. See my Commentary on Acts, pp. 332,333.

(5)    Understanding the thorn in the flesh as the savage animosity of hardened Israel explains a number of things which otherwise would have no explanation: (a) the humiliating effect of this upon Paul himself. He had even dared dispute with the Lord in his protestations that the Jews would believe him (Acts 22:19); but their stubborn refusal was a continual humiliation to Paul throughout his life. (b) No bodily infirmity could have had the counteractive effect upon Paul’s pride that was implicit in the rejection by Israel of the gospel he preached. Every town he ever entered, he went to them first, only to be despised, rejected, hated, persecuted, stoned and prosecuted by every means at Satan’s disposal. Furthermore, this was directed against him who loved Israel so much that he would have given his life if they could have been saved, declaring:

I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh: who are Israelites: whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises (Romans 9:3-4).

Yes, the thorn in the flesh was the rejection of Christ on the part of the chosen people; and therein lies the explanation of (c) why the Lord did not remove it. It was simply not within the purpose of God to overrule the freedom of the will of those who elected to hate the Saviour. It was with Paul, as it was with Samuel when the Lord asked, "How long wilt thou mourn for Saul, seeing I have rejected him?" (1 Samuel 16:1). At the end of Paul’s third prayerful entreaty for the Lord to remove the thorn, the Saviour assured him that it was enough that he had personally received the grace of Jesus. The old and persistent dream of winning glorious Israel to Christ was most reluctantly, and yet obediently, forsaken by the apostle, as indicated by the magnificent eleventh chapter of Romans, written subsequently to this epistle.

Barnes' Notes on the Whole Bible

And lest I should be exalted - Lest I should be spiritually proud; lest I should become self-confident and vain, and suppose that I was a special favorite of Heaven. If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases. There is abundant reason to believe that Paul was naturally a proud man. He was by nature self-confident; trusting in his own talents and attainments, and eminently ambitious. When he became a Christian, therefore, one of his besetting sins would be pride; and as he had been especially favored in his call to the apostleship; in his success as a preacher; in the standing which he had among the other apostles, and in the revelations imparted to him, there was also special danger that he would become self-confident and proud of his attainments.

There is no danger that more constantly besets Christians, and even eminent Christians, than pride. There is no sin that is more subtile, insinuating, deceptive; none that lurks more constantly around the heart and that finds a more ready entrance, than pride. He who has been characterized by pride before his conversion will be in special danger of it afterward; he who has eminent gifts in prayer, or in conversation, or in preaching, will be in special danger of it; he who is eminently successful will be in danger of it; and he who has any extraordinary spiritual comforts will be in danger of it. Of this sin he who lives nearest to God may be in most special danger; and he who is most eminent in piety should feel that he also occupies a position where the enemy will approach him in a sly and subtile manner, and where he is in special danger of a fall. Possibly the fear that he might be in danger of being made proud by the flattery of his friends may have been one reason why Paul kept this thing concealed for 14 years; and if people wish to keep themselves from the danger of this sin, they should not be forward to speak even of the most favored moments of their communion with God.

Through the abundance of the revelations - By my being raised thus to heaven, and by being permitted to behold the wonders of the heavenly world, as well as by the numerous communications which God had made to me at other times.

There was given to me - That is, God was pleased to appoint me. The word which Paul uses is worthy of special notice. It is that this “thorn in the flesh” was given to him, implying that it was a favor. He does not complain of it; he does not say it was sent in cruelty; he does not even speak of it as an affliction; he speaks of it as a gift, as any man would of a favor that had been bestowed. Paul had so clear a view of the benefits which resulted from it that he regarded it as a favor, as Christians should every trial.

A thorn in the flesh - The word used here (σκόλοψ skolops) occurs nowhere else in the New Testament. It means properly anything pointed or sharp, e. g., a stake or palisade (Xenophon, Anabasis v. 2, 5); or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of סיר cı̂yr, in Hosea 2:6, “I will hedge up thy way with thorns;” to denote a pricking briar in Ezekiel 28:24, as a translation of סלון cillôwn, meaning a thorn or prickle, such as is found in the shoots and twigs of the palm-tree; and to denote “pricks in the eyes” Numbers 33:55, as a translation of שׂכיםsikkim, thorns or prickles. So far as the word used here is concerned, it means a sharp thorn or prickle; and the idea is, that the trial to which he refers was as troublesome and painful as such a thorn would be in the flesh But whether he refers to some infirmity or pain in the flesh or the body is another question, and a question in which interpreters have been greatly divided in opinion.

Every one who has become familiar with commentaries knows that almost every expositor has had his own opinion about this. and also that no one has been able to give any good reason for his own. Most of them have been fanciful; and many of them eminently ridiculous. Even Baxter, who was subject himself to some such disorder, supposes that it might be the stone or gravel; and the usually very judicious Doddridge supposes that the view which he had of the glories of heavenly objects so affected his nerves as to produce a paralytic disorder, and particularly a stammering in his speech, and perhaps also a ridiculous distortion of the countenance. This opinion was suggested by Whitby, and has been adopted also by Benson, Macknight, Slade, and Bloomfield. But though sustained by most respectable names, it would be easy to show that it is mere conjecture, and perhaps quite as improbable as any of the numerous opinions which have been maintained on the subject.

If Paul’s speech had been affected, and his face distorted, and his nerves shattered by such a sight, how could he doubt whether he was in the body or out of it when this occurred? Many of the Latin fathers supposed that some unruly and ungovernable lust was intended. Chrysostom and Jerome suppose that he meant the headache; Tertullian an earache; and Rosenmuller supposes that it was the gout in the head, kopfgicht, and that it was a periodical disorder such as affected him when he was with the Galatians; Galatians 4:13. But all conjecture here is vain; and the numerous strange and ridiculous opinions of commentators is a melancholy attestation of their inclination to fanciful conjecture where it is impossible in the nature of the case to ascertain the truth. All that can be known of this is, that it was some infirmity of the flesh, some bodily affliction or calamity, that was like the continual piercing of the flesh with a thorn Galatians 4:13; and that it was something that was designed to prevent spiritual pride. It is not indeed an improbable supposition that it was something that could be seen by others, and that thus tended to humble him when with them.

The messenger of Satan - Among the Hebrews it was customary to attribute severe and painful diseases to Satan; compare Job 2:6-7; compare note on Luke 13:16. In the time of the Saviour malignant spirits are known to have taken possession of the body in numerous cases, and to have produced painful bodily diseases, and Paul here says that Satan was permitted to bring this calamity on him.

To buffet me - To buffet, means to smite with the hand; then to maltreat in any way. The meaning is, that the effect and design of this was deeply to afflict him. Doddridge and Clarke suppose that the reference is here to the false teacher whom Satan had sent to Corinth, and who was to him the source of perpetual trouble. But it seems more probable to me that he refers to some bodily infirmity. The general truth taught in this verse is, that God will take care that his people shall not be unduly exalted by the manifestations of his favor, and by the spiritual privileges which he bestows on them. He will take measures to humble them; and a large part of his dealings with his people is designed to accomplish this. Sometimes it will be done, as in the case of Paul, by bodily infirmity or trial, by sickness, or by long and lingering disease; sometimes by great poverty and by an humble condition of life; sometimes by reducing us from a state of affluence where we were in danger of being exalted above measure; sometimes by suffering us to be slandered and calumniated, by suffering foes to rise up against us who shall blacken our character and in such a manner that we cannot meet it; sometimes by persecution; sometimes by lack of success in our enterprises, and if in the ministry, by withholding his Spirit; sometimes by suffering us to fall into sin, and thus greatly humbling us before the world.

Such was the case with David and with Peter; and God often permits us to see in this manner our own weakness, and to bring us to a sense of our dependence and to proper humility by suffering us to perform some act that should be ever afterward a standing source of our humiliation; some act so base, so humiliating, so evincing the deep depravity of our hearts as forever to make and keep us humble. How could David be lifted up with pride after the murder of Uriah? How could Peter after having denied his Lord with a horrid oath? Thus, many a Christian is suffered to fall by the temptation of Satan to show him his weakness and to keep him from pride; many a fall is made the occasion of the permanent benefit of the offender. And perhaps every Christian who has been much favored with elevated spiritual views and comforts can recall something which shall be to him a standing topic of regret and humiliation in his past life. We should be thankful for any calamity that will humble us; and we should remember that clear and elevated views of God and heaven are, after all, more than a compensation for all the sufferings which it may be necessary to endure in order to make us humble.

Calvin's Commentary on the Bible

7.And lest through the superiority of revelations. Here we have a second reason — that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in the Greek, in the dative ⁽⁸⁹⁸⁾ Hence Erasmus has rendered it “by the flesh.” I prefer, however, to understand him as meaning, that the prickings of this goad were in his flesh.

Now it is asked, what this goad was. Those act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy. ⁽⁸⁹⁹⁾ Some have supposed, that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think, that the reference is to Hymeneus and Alexander, and the like, because, instigated by the devil, they occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes — not the body, but that part of the soul which has not yet been regenerated. “There was given to me a goad that my flesh might be spurred up by it, for I am not yet so spiritual, as not to be exposed to temptations according to the flesh.”

He calls it farther the messenger of Satan on this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan’s assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard. ⁽⁹⁰⁰⁾ For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride.”

At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds,to buffet me; by which expression he elegantly expresses this idea. — that he has been brought under control. ⁽⁹⁰¹⁾ For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, ⁽⁹⁰²⁾ he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were, buffeted by the Lord, with the view of making us ashamed, that we may learn humility. Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues, if they have any mixture of defects, if they are persecuted by any with hatred, if they are assailed by any revilings — that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame, and beat down all forwardness. ⁽⁹⁰³⁾ Now let all the pious take notice as to this, that they may see ⁽⁹⁰⁴⁾ how dangerous a thing the “poison of pride” is, as Augustine speaks in his third sermon “On the words of the Apostle,” inasmuch as it “cannot be cured except by poison.” ⁽⁹⁰⁵⁾ And unquestionably, as it was the cause of man’s ruin, so it is the last vice with which we have to contend, for other vices have a connection with evil deeds, but this is to be dreaded in connection with the best actions; and farther, it naturally clings to us so obstinately, and is so deeply rooted, that it is extremely difficult to extirpate it.

Let us carefully consider, who it is that here speaks — He had overcome so many dangers, tortures, and other evils — had triumphed over all the enemies of Christ — had driven away the fear of death — had, in fine, renounced the world; and yet he had not altogether subdued pride. Nay more, there awaited him a conflict so doubtful, that he could not overcome without being buffeted. Instructed by his example, let us wage war with other vices in such a way, as to lay out our main efforts for the subduing of this one.

But what does this mean — that Satan, who was a

man-slayer ⁽⁹⁰⁶⁾ from the beginning, (John 8:44,)

was a physician to Paul, and that too, not merely in the cure of the body, but — what is of greater importance — in the cure of the soul? I answer, that Satan, in accordance with his disposition and custom, had nothing else in view than to kill and to destroy, (John 10:10,) and that the goad, that Paul makes mention of, was dipt in deadly poison; but that it was a special kindness from the Lord, to render medicinal what was in its own nature deadly.

(898) ^“Selon le Grec il faudroit dire A la chair ;” — “According to the Greek, we would require to say, To the flesh. ”

(899) ^“Il faut reietter loin ce songe;” — “We must put far away from us that dream.”

(900) ^“Ceste consideration ne luy donnoit point le loisir de s’egayer, comme vn homme sans souci, mais l’admonestoit de se tenir sur ses gardes;” — “This consideration did not allow him leisure to sport himself, like a man that is devoid of care, but warned him to be upon his guard.”

(901) “Qu’il a este reprime et range a humilite;” — “That he has been restrained and brought down to subjection.”

(902) ^“Si quelq’vn a este tellement frappe au visage, que les taches noires y demeurent;” — “If any one has been struck on the face, in such a way, as to leave black marks upon it.”

(903) ^“Toute orgueil et insolence;” — “All pride and insolence.”

(904) “Or ie prie maintenant sur cepassage tous fideles, qu’ils auisent;” — “But I entreat now in connection with this passage all believers to take notice.”

(905) “Veu qu’il ne pent estre guari que par d’autre poison;” — “Inasmuch as it cannot be cured except by another poison.

(906) Dr. Campbell, in his Translation of the Gospels, makes use of the term manslayer, as Calvin does here, and makes the following observations in support of this rendering: “The common term for murderer in the New Testament is φονεὺς. I have here made choice of a less usual name, not from any disposition to trace etymologies, but because I think it is not without intention, that the devil, as being not of earthly extraction, is rather called ἀνθρωποκτόνος than φονεὺς, as marking, with greater precision, his ancient enmity to the human race. When the name murderer is applied to a rational being of a species different from ours, it naturally suggests, that the being so denominated is a destroyer of others of his own species. As this is not meant here, the Evangelist’s term is peculiarly apposite. At the same time, I am sensible, that our word manslaughter means, in the language of the law, such killing as is, indeed, criminal, though not so atrocious as murder. But, in common use, it is not so limited. Heylyn says, to the same purpose — a slayer of men. ” — Campbell on the Gospels, (Edin. 1807,) volume 2. — Ed.

Smith's Bible Commentary

Chapter 12

It is not expedient [necessary] for me doubtless to glory. [But] I will come to visions and revelations of the Lord. I knew a man in Christ above [about] fourteen years ago ( 2 Corinthians 12:1-2 ),

Or over fourteen years ago.

(whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) [but] such a one [was] caught up to the third heaven ( 2 Corinthians 12:2 ).

Now, I've heard preachers talk about Paul's out of the body experience, and they said that he had one of these out of the body experiences. Well, that's interesting that they know that. Paul didn't know himself, and it happened to him. Paul said, "I really don't know if I was in the body or out of the body." Now if you go back fourteen years, you come back to Paul's stoning at Lystra, and it is possibly this very experience that Paul is talking about. You remember that they stoned Paul at Lystra, and they dragged him out of the city thinking that he was dead, and his friends stood around him weeping? They thought, "Oh, poor old Paul. He's had it, you know." His limp body lying there, and the guys had gone home who threw the stones. "Hey, we've killed him. We got rid of that guy now." And his friends are there crying. And suddenly Paul's eyes began to flutter, and he gets up and he says, "Hey, let's go back and preach." Paul, you got to be crazy.

Now it is possible that Paul actually was dead and that his spirit was taken up into heaven at that point. And it could be that he is referring . . . it was about fourteen years, a little over fourteen years that he had written. Before he had written this epistle that he says, "I knew this man in Christ just a little fourteen years ago, and whether he was in the body or out of the body, I don't know." Whether or not I was actually dead or alive is what he is declaring. "I may have been dead and actually had an out of body experience. My spirit, I know that my spirit went into heaven. I don't know if I was really dead or alive. I don't know that. But I know that my spirit went into heaven."

Now brings up an interesting point: the fact that Paul didn't know if he were dead or alive, but he did know that his spirit was in heaven, consciously there, hearing things that were so glorious it would be a crime to try to describe them, shows that the spirit immediately is there in the conscious state in heaven when you are dead. Paul said, "I don't know if I was dead or alive." If at death you went into a slumber state, then Paul said, "Well, I had a glorious vision. I couldn't have been dead because you know, I knew what was going on." But in reality he's saying, "I don't know if I was dead or alive. What I do know is I was caught up to the third heaven. Whether in the body or out of the body, I don't know. But I do know I was caught up."

And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise ( 2 Corinthians 12:3-4 ),

You remember Jesus said, "Today you will be with me in paradise" ( Luke 23:43 ).

and [I] heard unspeakable words, which it is not lawful for a man to utter ( 2 Corinthians 12:4 ).

Or which is, more literally, "a crime to try to describe." There is no language; there are no words that can describe the experiences that I had.

I read once of a little girl who was blind, but the problem was not irreparable. And a great physician performed a series of operations on her eyes. And they were taking the bandages off slowly, a few at a time, to allow more light to penetrate to the optic nerves, until finally they took off the last bandages. And the little girl, sitting there on her mother's lap as the bandages were removed, looked around. For the first time could see her mother's face, the doctor's face, the room. She got off of her mother's lap, walked over to the window, looked outside. Saw the blue sky, the green grass, the flowers, the trees, the children playing. She burst into tears. Came running back to her mother. Fell under her arms sobbing. Her mother said, "What happened? What's wrong?" She said, "Oh, mommy, why didn't you tell me it was this beautiful?" She said, "Well, sweetheart, I tried but it's just hard to describe in words the colors, the clouds, the sky. I did my best."

When we get to heaven we'll go up to Paul and say, "Paul, you were here. Why didn't you tell us it was this beautiful?" "I told you, man. Be a crime to try and describe it." There are no words that can describe the glory, the beauty. You know, it's because of our misconception of heaven or a lack of faith that we grieve over the Christians who died. "Oh, what a shame. He had his whole life in front of him. He was so young. What a shame." Oh, what a blessing. He doesn't have to go through this cruddy world.

You know, if you really understood heaven, the glories, the . . . that we should weep over someone. God no, weep for yourself 'cause you're still around. But don't weep for them. That's foolishness. "Caught up into paradise. I heard these things, these words. It will be a crime to try and utter them."

And of such a one will I glory: yet of myself I will not glory, but in mine infirmities [my weaknesses]. For though I would desire to glory, I shall not be a fool; for I will say [tell you] the truth: but now I forbear [I'm holding back], lest any man should think of me above that which he seeth me to be, or that [which] he heareth of me ( 2 Corinthians 12:5-6 ).

"I don't want you to think . . . I don't want, you know, to think that I'm some, something or somebody because God has done all of this for me that you know, I'm something special." Paul wasn't trying to elevate himself in their eyes. He was forced to just defend his place because the truth that he proclaimed was being challenged. And that's the only reason why he was declaring these things to them, because the truth was standing in jeopardy. But he said, "I'll tell you what I really glory in. I glory in my weaknesses."

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure ( 2 Corinthians 12:7 ).

So Paul here now makes reference to this thorn in the flesh. And the Greek word is actually a stake or a tent stake. Now, when those Bedouins set up their tents, which incidentally is the job of the woman, the men don't even know how to handle them; they don't know how to set a tent up. They could make good coffee, but they don't know anything about setting up a tent, that's woman's job. They have to . . . women have to take down the tent, carry the tents and set up the tents when the guy decides to, you know, move a bit.

Of course, he has to determine when it's time to move. That's his job. Not enough green grass here for our sheep, we better move along, you know. And he determines where they'll pitch the tent, but then it's the woman's job. But out there in the wilderness, I mean, they really get some good howling wind. So they take these tent stakes, about eighteen inches long or so, and they drive these tent stakes in to hold the tents against those desert winds.

Paul said there was this tent stake in my flesh. The spike, this stake really. Not a thorn, not a little irritant. This thing was really major. "There was given to me," interesting statement. Now I'm sure that as Paul was praying that it be removed, he didn't know that it was given to him. That's something he discovered in prayer. This thorn in his flesh, whatever it is. And God doesn't tell us what it is, and I think that that is deliberate that it wasn't told us what the thorn in the flesh was. There are hints; there are those that have made their guesses. Some believe it was an oriental eye disease that made Paul very repulsive to look at. Some believe that it was malaria fever, a special form that they have around Asia there that so incapacitated him and left him with constant migraine headaches. There have been all kinds of guesses, but we don't know. The scripture is silent and so it's only guesswork. And really, you're better off if the scripture is silent that you remain silent.

I believe that God deliberately didn't let us know what his thorn in the flesh was because any of us who have any thorn in the flesh can relate to Paul and relate to his experience. You see, if we knew exactly what it was, we'll say, "Oh well, that's Paul, mine's different. God could do it for Paul, but you know, mine is so different than Paul." The fact that we don't know, we can all relate to it. Because it was a bothersome thing; it was a painful thing. It was a weakness. He calls it an infirmity, and we have the word infirmary, infirmity, they are both the same root. An infirmary is a hospital, a place where the sick people are taken. And so Paul talks about this infirmity, a weakness, an ailment. Whatever it was.

There was this messenger of Satan buffeting him, but Paul discovered that "there was given unto me." In other words, he discovered that there was a divine purpose for it. It was something that God had allowed in his life.

For this thing I besought the Lord thrice, that it might depart from me ( 2 Corinthians 12:8 ).

"Now three times," Paul said, "I sought God that He would remove it." Asking God to take away that very thing that God had brought to him. "That it might depart from me."

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness ( 2 Corinthians 12:9 ).

So Paul came by the spirit to a totally new attitude towards this thorn in his flesh. Where at one time he was praying to be delivered, no longer was he praying to be delivered but now he speaks about, "I glory in it."

Most gladly therefore will I rather glory in my infirmities [this weakness] ( 2 Corinthians 12:9 ),

"Because God's strength is made perfect in my weakness, I will glory in the weakness."

that the power of Christ may rest upon me [that God's power might be manifested in my life] ( 2 Corinthians 12:9 ).

And then he says,

Therefore I take pleasure in infirmities [this weakness], in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong ( 2 Corinthians 12:10 ).

Why? Because I am now experiencing God's strength. So the way that Paul dealt with the thorn in the flesh. You see, God didn't answer his prayer as he prayed it, because God is sovereign. God doesn't have to answer my prayers as I pray them. God is not a genie. He isn't there to fulfill three wishes. He isn't there to bow to my demands. I'm not running the universe. And if I have good sense, I won't even seek to run my own life. But I will commit the keeping of my life to Him. I will commit my destiny to Him. I will seek His guidance and His direction. A man is a fool who tries to direct God to condescend to his will, to his demand.

What do I know? What do I understand the things that are going on around me? I see such a minuscule part of the total picture. I have been so mistaken in my judgment on issues because I didn't know the whole truth. And when I knew the whole truth, I was so embarrassed by what I said. Oh, look what I did. Do you know what I did? Now I found out the whole truth, you know. I told that guy off. I told him how stupid he is. And he's the judge. I have to face him next week, you know. Man, if I'd only known, you know. And so here I am so limited in my understanding and knowledge and yet I say, "All right now God, this is what I want You to do and if You want me to keep serving You, You better do it, you know. Or I won't believe in You anymore. If you don't come through on this one, Lord, forget me." And here we're trying to twist God's arm and force God, and you know, cause God to bend to our wills.

Paul prayed; He got an answer. It wasn't the answer that he was praying for. Many times, this is true. God doesn't give us what we ask for because He has something better. And what God had for Paul was a greater revelation of Himself. "Paul, no matter what you're going through, my grace is sufficient for you. I'm going to see you through, Paul." "My grace is sufficient for you and my strength will be made perfect in your weakness."

Now you see, this new revelation gave Paul a totally new attitude towards the thorn. Rather than complaining and griping and saying, "Oh God, take it away. God, remove this thing," he says, "Oh, all right. I glory in that thorn, you know, because through it I've come to a deeper relationship with God where I know more of His power in my life than I've ever known before." "A messenger of Satan to buffet me." But God has turned it into an instrument of His to bring me into a greater experience of God's power working in my life. And so I take pleasure in this weakness. Because when I am weak, hey, then I'm really strong. The changed attitude that came to Paul through prayer.

And many times that's the greatest effect of prayer, and the greatest answer to prayer is not the taking us out of the circumstance, but God's all-sufficient grace taking us through the circumstance with great victory in our hearts. A far greater witness to the world. That if, in going through this trial, in going through it I maintain a happy, joyful spirit of victory in my heart, that's a far greater witness than if I forced God to, you know, come to my rescue and save me out of this dilemma. Paul said,

I am [have] become a fool in glorying; ye have compelled me [but you've forced me to do it]: for I ought to have been commended of you [for really all the while you should be commending me] ( 2 Corinthians 12:11 ):

"Here I . . . you're forcing me to commend myself. But I should have been commended by you."

for in nothing am I behind the very chiefest apostles, though I be nothing ( 2 Corinthians 12:11 ).

Interesting, isn't it? "Hey, I'm not behind any of those chief apostles but I'm nothing." God help us to realize that. We are all nothing. And when you think you're something, then you've deceived yourself and you're in a dangerous position. When you really think, begin to think that you are something. God said, "My grace is sufficient for you, Paul."

Whatever God does for you, He does on the basis of His grace, not because you deserve it. But because He is so loving and kind, and thus, each of us can experience the all-sufficient grace of God 'cause none of us deserve it. Gives God the opportunity to work.

Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds ( 2 Corinthians 12:12 ).

Now Paul here declares that a mark of the apostle was really the gift of miracles. There were signs and wonders and mighty deeds. This is a part of the credentials, you might say, of an apostle in those days. That's one of the things that they look for in an apostle. That there have . . . that they have these mighty deeds wrought through their ministry.

For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong ( 2 Corinthians 12:13 ).

"The only thing that you were inferior to other churches is that you didn't give any money. I mean, you didn't support me. And so forgive me this wrong, but,"

Behold, the third time I am ready to come to you [I'm going to come to you the third time]; and I will not be burdensome to you [this time either]: for I seek not yours [for I do not seek what you have], but [I seek] you ( 2 Corinthians 12:14 ):

I love that. "I'm not here because I'm wanting to be enriched. I'm here because I love you. I don't want your possessions, I want you."

for the children ought not to lay up for the parents, but the parents for the children ( 2 Corinthians 12:14 ).

You know, I shouldn't be inheriting from my kids. They should be inheriting from me. I should be laying up for them. I shouldn't go and say, "Hey, son, I really need some help this week. Can you help your old man out, you know?" They do, they follow this. They believe this scripture. They come and say, "Hey dad, can you help me out?" That's the way it should be and I love it.

And I will very gladly spend and be spent for you ( 2 Corinthians 12:15 );

I love that. Don't you? This attitude of Paul towards them. "Hey, I don't want what you've got. I want you. And I'm glad to spend and be spent for you. As a parent, I want to lay up for you. You don't need to lay up anything for me. I will very gladly spend and be spent for you."

though [it's interesting, there's a paradox] the more I love you, [the less it seems that you love me] the less I be loved. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. Did I [seek to] make gain of you by any of them whom I sent unto you? I desired Titus, and with him I sent a brother. Did Titus [take advantage of you] make a gain of you? walked we not in the same spirit? walked we not in the same steps? Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying ( 2 Corinthians 12:15-19 ).

"We are there, and our desire is to build you up; our whole purpose is to build you up." You know, there is a subtle philosophy of ministry that is extremely important. And many people don't catch it. You know, there are many people that come here from all over the world to discover the secret of Calvary Chapel. They want to find the secret and go back and do the same thing in their communities. And they sit for a couple services and they get hold of Romaine and say, "What's your secret?" And he says, "We don't have any." "Oh, come on, you can tell us." And there is a subtle thing here though. People don't usually catch it. But Paul mentions it here.

There are many ministries that exist for the purpose of being ministered to. There are many radio programs that exist for the purpose of being ministered to. "Now folks, we want you to write in this week. We need your help and we're going to be going off the air if you don't support this ministry." This ministry is supported by God's people. And they're always presenting their needs and they are seeking to get you to minister to their needs. And they exist to be ministered to by the people.

That was not Paul's ministry. Paul's whole purpose was to minister to the people. Not to take from them, but to give to them. And so that is the philosophy upon which we founded Calvary Chapel: to give to the people, to minister to the people, not to seek to be ministered to by the people. And that is why you are never asked to give. We give you the opportunity, if you so desire, to give. And we say, "The ushers will come forward and receive." But we don't say, "Now folks, we ask you not to give from the top of your purse but from the bottom of your heart," and you know, all these clichés and all, you know. We don't do that kind of stuff. It's there. If you can give cheerfully and hilariously, fine. If not, keep it, you know. And we're very open with this because we are not here to be ministered to. We're here to minister. We're not here to receive. We're here to give. And that's the basic philosophy behind the ministry, and it was borrowed from Paul. We seek to build you up.

For I fear, lest, when I come ( 2 Corinthians 12:20 ),

Paul says,

I shall not find you such as I would ( 2 Corinthians 12:20 ),

"I'm coming again this third time, and I'm afraid that I'm not going to find you like I would like to find you."

and [I'm afraid] that I shall be found unto you such as ye would not [you're going to find me not what you would like to see]: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed ( 2 Corinthians 12:20-21 ).

Paul is saying, "I am afraid that when I come, if things aren't straightened up, that I'm going to really be bewailing you because God's going to wipe some of you out." Actually what he's declaring, he's talking about some of them will actually be like Ananias and Sapphira. You remember how God struck them dead? And Paul is warning the Corinthians, "Unless you clean up your act, I'm afraid that I'm going to be standing at your funeral. That the power of God's Spirit working through my ministry and my life will really come down heavy and hard and some of you will die."

Several years ago, we were approached by our supervisor to take a pastorate out in the Chino area, which we were rather reluctant to do. It was a large church, but the pastor who had been there who had founded the church had gotten into some moral improprieties and had to leave. The people were shattered, and the supervisor wanted me to go out and to take that church and try to pull it together. And so we went out and we spoke at the church and other pastors went and spoke at the church, and the church was then to vote upon receiving a pastor. And I told the supervisor that I didn't think that I was interested, that I had a smaller church but I enjoyed being where I was and the ministry I had to those people. And yet, in my heart I sort of felt that God was asking me to go there. That was really God's will but I was trying to fight it, because I didn't necessary care for the area to live and I enjoyed living where I was at the time. And so, they were to have a church membership meeting and to vote. And the supervisor said, "Well, would it be all right with you if I left your name on the ballot as they vote for their pastor? Would it be all right with you if I left your name on the ballot?" I said, "Well, yes, as long as I don't have to go. You know, I still have the option of not going." He said, "Yeah, you . . . I won't force you to go, but I'd like to have your name on the ballot."

So I said to my wife, I said, "You know, we'll put a fleece out to the Lord, and if on the first ballot the church would vote unanimously to have me as their pastor, then we know it's God's will and I'll go." I figured I was, you know, covering my bases, and in sort of a cheating kind of a thing, but I didn't want really, want to go in my heart. But yet I felt, you know, that God was saying, "Go." So we received a phone call from the chairman of the board and he said, "Pastor Smith," he said, "the church voted tonight for their new pastor, and on the first ballot, they voted unanimously to ask you to come as their pastor." And I said, "Are you sure it was unanimous?" He said, "Yes." I said to Kay, "What do we do now?" She said, "Well, it looks like we better go." So we prepared to go out there.

Well, the Wednesday night before we were to start on the Sunday, there was a lady in the church who decided to get a group of people together to support the pastor who had to leave because of the moral improprieties and to try to block our coming. And so she had started this little undercurrent in the church. Started calling people, and started this undercurrent in the church against us. That Wednesday evening, prior to our going on Sunday, she was struck by a car and killed. A very interesting thing. Because I definitely believe it was a situation like with Paul. "I don't want to be grieving over you, you know, if I come and find you in these conditions, and I find myself really grieving over you." God will deal severely, if He has to, with His church and for His church. And on other occasions we have had things like this happen. No, not that I am of Paul, or that I'm anything, but it's God's work, and a person who dares to lay their hand against God's work is really putting himself in a very precarious position.

I wouldn't dare touch the work of God. I could relate other similar stories that we have seen. But a person who takes upon himself to touch the work of God is putting himself in a very precarious position and Paul is warning them of this.

"

Contending for the Faith

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

And lest I should be exalted above measure through the abundance of the revelations: Paul understood that because of his own human weakness it was possible for him to be "exalted above measure" (huperairomai), meaning to "be haughty" (Thayer 640) or "becoming too conceited" (Bratcher 133), thus filling him with pride. He recognizes he could have been more easily exalted than others simply because of the "abundance of the revelations" the Lord gave him. The word "abundance" (huperbole) refers to the act of becoming arrogant because of "the extraordinary power" (848 BAG), referring to the "revelations" (apokalupsis) or the abundance of God’s message being "revealed" (Strong 602) to him by the Lord. This is the same message he previously mentioned in 1 Corinthians where he says:

Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (9:25-27).

there was given to me a thorn in the flesh: By this "thorn in the flesh," Paul refers to some form of painful physical infirmity or bodily disorder. The exact nature of this condition is not known for certain. As Hughes says, it "is another one of those questions which, on the evidence available, must remain unanswered" (442); however, the ailment is so painful that he compares it to a "thorn in (his) flesh." The "thorn" does not refer to a small splinter, but to "a stake" or "a nail" (Bratcher 133) driven into (his) body, causing severe pain. This "thorn" (skolops) means, "figuratively, a bodily disability" (Strong 4647) that is evident from the fact that Paul pictures it as being "in the flesh." Here, Paul "alludes to his illness" (BAG 763) and "appears to indicate some constant bodily ailment or infirmity, which, even when Paul had been caught up in a trance to the third heaven, sternly admonished him that he still dwelt in a frail and mortal body" (Thayer 579). Paul speaks of this bodily disorder as such an offensive disease that it possibly could have caused some to have rejected his teaching. He is thankful the Galatians did not reject him, in spite of his infirmity:

Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus (Galatians 4:13-14).

the messenger of Satan to buffet me: The thorn in the flesh is not given to Paul by Jesus; instead, whatever it is, Paul says it is Satan’s messenger to him. As such, Paul accepts it as being from Satan to remind him not to become too proud but, instead, be humble. This bodily infirmity is so terrible that Paul looks at it as though his physical body has been "buffet(ed)" (kolaphizo) or "to treat(ed) with violence" (Thayer 353) by Satan. Since he says his body is buffeted, he indicates it is not mental but visible on the body for others to easily see.

lest I should be exalted above measure: This painful disorder serves as the devil’s representative to remind Paul not to become too conceited because of the extraordinary miraculous powers the Lord has given to him. This verse is clearly translated by Bratcher:

These extraordinary revelations could have made me very proud. So in order to keep me from becoming proud, God sent a physical disorder that hurts like a nail (stake) sticking in my body. This acts as a servant of Satan to beat me, and keeps me from ever getting too proud (133).

Dr. Constable's Expository Notes

4. Special revelations Paul received 12:1-10

Paul had cited his freedom to minister without the Corinthians’ financial support and his sufferings in ministry as grounds for boasting. He next mentioned the special visions and revelations that God had granted him. He referred to these here to bolster his readers’ confidence in his apostolic calling and authority further.

Dr. Constable's Expository Notes

Others might live in awe of Paul because of the spectacular revelations they had heard he had received, but Paul himself was in no danger of becoming too impressed with himself. God had given him a "thorn" (Gr. skolops, better than "stake") in his flesh. This was a gracious gift from God, though it was unpleasant to Paul. It reminded him of his limitations and so kept him humble.

"In this passage there is a complete reversal of the religious pride and the religious triumphalism of the ’superlative’ apostles. Genuinely apostolic ministry sustains ’weaknesses . . . on behalf of Christ,’ replicating his sufferings yet finding power in ministry in dependence on him. There is no place for arrogance in ministry." [Note: Barnett, p. 567.]

Why did Paul change from the third person to the first person in describing this experience? He probably did so because there was no danger that others would think too highly of him because of the outcome of his vision.

Does "flesh" here mean his physical flesh or his sinful human nature? Was the "thorn" a physical affliction or some external problem? Many early church Fathers and Reformers understood the thorn as a spiritual temptation, perhaps a tendency toward pride or the opposition of Paul’s enemies. Some modern Roman Catholic interpreters take it as temptation assailing moral purity. Many modern Protestant interpreters see it as a physical illness or infirmity such as bad eyesight, a speech impediment, malaria, or epilepsy (cf. Galatians 4:13-15). Since the scriptural data does not provide a definite answer, it seems best to suspend judgment on this decision. Various commentators have made good cases for every one of the positions described above. Probably Paul avoided being explicit so his readers would not focus on his particular form of affliction alone.

Paul regarded his thorn in the flesh as a messenger that came from Satan to frustrate him (cf. Job 2:1-10). Nevertheless God had permitted it and would use it to bring good out of evil (Romans 8:28). [Note: See Sydney H. T. Page, "Satan: God’s Servant," Journal of the Evangelical Theological Society 50:3 (September 2007):449-65.]

Barclay's Daily Study Bible

Chapter 12

THE THORN AND THE GRACE ( 2 Corinthians 12:1-10 )

12:1-10 I must continue to boast. It is not good for me to do so, all the same I will come to visions and revelations given to me by the Lord. I know a man in Christ, who, fourteen years ago--whether it was in the body I do not know; whether it was out of the body I do not know; God knows--was caught up to the third heaven. And I know that this man about whom I am speaking--whether it was with the body or without the body, I do not know; God knows--was caught up to Paradise and heard words which can never be uttered, which it is not lawful for a man to speak. It is about such a man that I will boast. About myself I will not boast, for, if I wish to boast, I will not be such a fool, for I will speak the truth. But I forbear to boast in case anyone forms a judgment about me beyond what he sees in me and hears from me. And because of the surpassing nature of the revelation granted to me--the reason was that I might not become exalted with pride--there was given to me a stake in the flesh, a messenger of Satan to buffet me, that I might not be exalted with pride. Three times I prayed urgently to the Lord about this, beseeching him that it might depart from me. And he said to me, "My grace is enough for you, for power is perfected in weakness." So it is with the greatest gladness that I boast in my weaknesses so that the power of Christ may pitch its tent upon me. Therefore I rejoice in weaknesses, in insults, in inescapable things, in persecutions, in straitened circumstances, for whenever I am weak, then I am strong.

If we have any sensitiveness, we should read this passage with a certain reverence, for in it Paul lays bare his heart and shows us at one and the same time his glory and his pain.

All against his will he is still setting out his credentials, and he tells of an experience at which we can only wonder and which we cannot even try to probe. In the strangest way he seems to stand outside himself and look at himself. "I know a man," he says. The man is himself and yet Paul can look at the man who had this amazing experience with a kind of wondering detachment. For the mystic, the great aim of all religious experience is the vision of God and union with him.

The mystic always has aimed at that moment of wonder when "the seer and the Seen are one." In their traditions the Jews said that four rabbis had had this vision of God. Ben Azai had seen the glory and had died. Ben Soma beheld it and went mad. Acher saw it and "cut up the young plants," that is, in spite of the vision he became a heretic and ruined the garden of truth. Akiba alone ascended in peace and in peace came back. We cannot even guess what happened to Paul. We need not form theories about the number of heavens because of the fact that he speaks of the third heaven. He simply means that his spirit rose to an unsurpassable ecstasy in its nearness to God.

One lovely thing we may note, for it will help a little. The word Paradise comes from a Persian word which means a walled-garden. When a Persian king wished to confer a very special honour on someone specially dear to him, he made him a companion of the garden and gave him the right to walk in the royal gardens with him in intimate companionship. In this experience, as never before and never again, Paul had been the companion of God.

After the glory came the pain. The King James Version and the Revised Standard Versions speak of the thorn in the flesh. The word (skolops, G4647) can mean thorn but more likely it means stake. Sometimes criminals were impaled upon a sharp stake. It was a stake like that that Paul felt was twisting in his body. What was it? Many answers have been given. First we look at those which great men have held but which, in face of the evidence, we must discard.

(i) The thorn has been taken to mean spiritual temptations; the temptation to doubt and to shirk the duties of the apostolic life, and the sting of conscience when temptation conquered. That was Calvin's view.

(ii) It has been taken to mean the opposition and persecution which he had to face, the constant battle with those who tried to undo his work. That was Luther's view.

(iii) It has been taken to mean carnal temptations. When the monks and the hermits shut themselves up in their monasteries and their cells they found that the last instinct that could be tamed was that of sex. They wished to eliminate it but it haunted them. They held that Paul was like that; and this is the common Roman Catholic view to this day.

None of these solutions can be right, for three reasons. (a) The very word "stake" indicates an almost savage pain. (b) The whole picture before us is one of physical suffering. (c) Whatever the thorn was, it was intermittent, for, although it sometimes prostrated Paul, it never kept him wholly from his work. So then let us look at the other suggestions.

(iv) It has been suggested that the thorn was Paul's physical appearance. "His bodily presence is weak" ( 2 Corinthians 10:10). It has been suggested that he suffered from some disfigurement which made him ugly and hindered his work. But that does not account for the sheer pain that must have been there.

(v) One of the commonest solutions is epilepsy. It is painful and recurrent, and between attacks the sufferer can go about his business. It produced visions and trances such as Paul experienced. It can be repellent; in the ancient world it was attributed to demons. In the ancient world when people saw an epileptic they spat to ward off the evil demon. In Galatians 4:14 Paul says that when the Galatians saw his infirmity they did not reject him. The Greek word literally means you did not spit at me. But this theory has consequences which are hard to accept. It would mean that Paul's visions were epileptic trances, and it is hard to believe that the visions which changed the world were due to epileptic attacks.

(vi) The oldest of all theories is that Paul suffered from severe and prostrating headaches. Both Tertullian and Jerome believed that.

(vii) That may well lead us to the truth, for still another theory is that Paul suffered from eye trouble and this would explain the headaches. After the glory on the Damascus Road passed, he was blind ( Acts 9:9). It may be that his eyes never recovered again. Paul said of the Galatians that they would have plucked out their eyes and would have given them to him ( Galatians 4:15). At the end of Galatians he writes, "See in what large letters I am writing to you" ( Galatians 6:11), as if he was describing the great sprawling characters of a man who could hardly see.

(viii) By far the most likely thing is that Paul suffered from chronically recurrent attacks of a certain virulent malarial fever which haunted the coasts of the eastern Mediterranean. The natives of the country, when they wished to harm an enemy, prayed to their gods that he should be "burnt up" with this fever. One who has suffered from it describes the headache that accompanies it as being like "a red-hot bar thrust through the forehead." Another speaks of "the grinding, boring pain in one temple, like the dentist's drill--the phantom wedge driven in between the jaws," and says that when the thing became acute it "reached the extreme point of human endurance." That in truth deserves the description of a thorn in the flesh, and even of a stake in the flesh. The man who endured so many other sufferings had this agony to contend with all the time.

Paul prayed that it might be taken from him, but God answered that prayer as he answers so many prayers--he did not take the thing away but gave Paul strength to bear it. That is how God works. He does not spare us things, but makes us able to conquer them.

To Paul came the promise and the reality of the all-sufficient grace. Now let us see from his life some few of the things for which that grace was sufficient.

(i) It was sufficient for physical weariness. It made him able to go on. John Wesley preached 42,000 sermons. He averaged 4,500 miles a year. He rode 60 to 70 miles a day and preached three sermons a day on an average. When he was 83 he wrote in his diary, "I am a wonder to myself. I am never tired, either with preaching, writing, or travelling." That was the work of the all-sufficient grace.

(ii) It was sufficient for physical pain. It made him able to bear the cruel stake. Once a man went to visit a girl who was in bed dying of an incurable and a most painful disease. He took with him a little book of cheer for those in trouble, a sunny book, a happy book, a laughing book. "Thank you very much," she said, "but I know this book." "Have you read it already?" asked the visitor. The girl answered, "I wrote it." That was the work of the all-sufficient grace.

(iii) It was sufficient for opposition. All his life Paul was up against it and all his life he never gave in. No amount of opposition could break him or make him turn back. That was the work of the all-sufficient grace.

(iv) It made him able, as all this letter shows, to face slander. There is nothing so hard to face as misinterpretation and cruel misjudgment. Once a man flung a pail of water over Archelaus the Macedonian. He said nothing at all. And when a friend asked him how he could bear it so serenely, he said, "He threw the water not on me, but on the man he thought I was." The all-sufficient grace made Paul care not what men thought him to be but what God knew him to be.

It is the glory of the gospel that in our weakness we may find this wondrous grace, for always man's extremity is God's opportunity.

THE DEFENCE DRAWS TO AN END ( 2 Corinthians 12:11-18 )

12:11-18 I have become a fool--you forced me to it. I ought to have been commended by you, not by myself. I am in no way inferior to the super-apostles, even if I am nothing. The signs of an apostle have been wrought among you in all endurance, with signs and wonders and deeds of power. In what have you been surpassed by the rest of the churches, except that I have not squeezed charity out of you? Forgive me for this sin. Look you! I am ready to come to you for the third time, and I still will take no charity from you. It is not your money I want, it is you. Children should not have to accumulate money for their parents, but parents for children. Most gladly I will spend and be spent to the uttermost for your lives. If I love you to excess, am I to be loved the less for that? But, suppose you say that I myself was not a burden to you, but that, because I was a crafty character, I snared you by guile. Of those I sent to you, did I through any of them take advantage of you? I exhorted Titus to go to you, and with him I despatched our brother. Did Titus take any advantage of you? Did we not walk in the same spirit? In the same steps?

This passage, in which Paul is coming near to the end of his defence, reads like the words of a man who has put out some tremendous effort and is now weary. It almost seems that Paul is limp with the effort that he has made.

Once again he speaks with distaste of this whole wretched business of self-justification; but the thing has got to be gone through. That he should be discredited might be a small thing, but that his gospel should be rendered ineffective is something that cannot be allowed.

(i) First of all, he claims that he is every bit as good an apostle as his opponents with their claims to be super-apostles. And his claim is based on one thing--the effectiveness of his ministry. When John the Baptist sent his messengers to ask Jesus if he really was the promised one or if they must look for another, Jesus' answer was, "Go back and tell John what is happening" ( Luke 7:18-22). When Paul wants to guarantee the reality of the gospel which he preached in Corinth, he makes a list of sins and sinners and then adds the flashing sentence, "And such were some of you" ( 1 Corinthians 6:9-11). Once Dr. Chalmers was congratulated on a great speech to a crowded assembly. "Yes," he said, "but what did it do?" Effectiveness is the proof of reality. The reality of a Church is not seen in the splendour of its buildings or the elaborateness of its worship or the wealth of its givings or even the size of its congregations; it is seen in changed lives, and, if there are no changed lives, the essential element of reality is missing. The one standard by which Paul would have his apostleship judged was its ability to bring the life-changing grace of Jesus Christ to men.

(ii) It must have sorely rankled with the Corinthians that Paul would accept nothing from them, for again and again he returns to that charge. Here he lays down again one of the supreme principles of Christian giving. "It is not your money I want," he says, "it is you." The giving which does not give itself is always a poor thing, There are debts that we can discharge by paying money, but there are others in which money is the least of it.

H. L. Gee somewhere tells of a tramp who came begging to a good woman's door. She went to get something to give him and found that she had no change in the house. She went to him and said, "I have not a penny of small change. I need a loaf of bread. Here is a pound note. Go and buy the loaf and bring me back the change and I will give you something." The man executed the commission and returned and she gave him a small coin. He took it with tears in his eyes. "It's not the money," he said, "it's the way you trusted me. No one ever trusted me like that before, and I can't thank you enough." It is easy to say that the woman took a risk that only a soft-hearted fool would take, but she had given that man more than money, she had given him something of herself by giving her trust.

Turgeniev tells how one day he was stopped on the street by a beggar. He felt in his pocket; he had absolutely no money with him. Impulsively he stretched out his hand, "My brother," he said, "I can give you nothing but this." The beggar said, "You called me brother; you took my hand; that too is a gift." The comfortable way to discharge one's duty to the Church, to the charities which help our fellow men, to the poor and the needy, is to give a sum of money and have done with it. It is not nothing, but it is far from everything, for in all true giving the giver must give not only his substance but himself.

(iii) It seems that the Corinthians had had one last charge against Paul. They could not say that he had ever taken any advantage of them; not even their malignancy could find any grounds for that. But they seem to have hinted that quite possibly some of the money collected for the poor of Jerusalem had stuck to the fingers of Titus and of Paul's other emissary and that Paul had got his share that way. The really malicious mind will stick at nothing to find a ground of criticism. Paul's loyalty to his friends leaps to defend them. It is not always safe to be the friend of a great man; It is easy to become involved in his troubles. Happy is the man who has supporters whom he can trust as he would trust his own soul. Paul had followers like that. Christ needs them, too.

THE MARKS OF AN UNCHRISTIAN CHURCH ( 2 Corinthians 12:19-21 )

12:19-21 You have been thinking for a long time that it is to you that we have been making our defence. It is before God, in Christ, that we speak. All that we have said, beloved, is for your upbuilding, for I am afraid, in case, when I come, I may find you not such as I wish that you should be, and that I should be found by you not such as you wish me to be. I am afraid that, when I come, there may be amongst you strife, envy, outbursts of anger, the factious spirit, slanderings, whisperings, all kinds of conceit and disorder. I am afraid that, when I come, God may humiliate me again in your presence and that I may have to mourn for many of those who sinned before and who have not repented of the impurity and fornication and uncleanness which they committed.

As he comes near the end of his defence one thing strikes Paul. All this citing of his qualifications and all this self apology may look as if he cared a great deal for what men thought of him. Nothing could be further from the truth. So long as Paul knew himself to be right with God, he did not greatly care what men thought, and what he has said must not be misconstrued as an attempt to win their approval. On one occasion Abraham Lincoln and his counsellors had taken an important decision. One of the counsellors said, "Well, Mr. President, I hope that God is on our side." Lincoln answered, "What I am worried about is, not if God is on our side, but if we are on God's side." Paul's supreme aim was to stand right with God no matter what men thought or said.

So he moves on to the visit which he intends to pay to Corinth. Rather grimly he says that he hopes that he will not find them as he would not wish them to be, for, if that happens, they will assuredly find him what they would not wish him to be. There is a certain threat there. He does not want to take stern measures, but, if necessary, he will not shrink from them. Then Paul goes on to list what might be called the marks of the unchristian Church.

There is strife (eris, G2054) . This is a word of battles. It denotes rivalry and competition, discord about place and prestige. It is the characteristic of the man who has forgotten that only he who humbles himself can be exalted.

There is envy (zelos, G2205) . This is a great word which has come down in the world. Originally it described a great emotion, that of the man who sees a fine life or a fine action and is moved to emulation. But emulation can so easily become envy, the desire to have what is not ours to have, the spirit which grudges others the possession of anything denied to us. Emulation in fine things is a noble quality; but envy is the characteristic of a mean and little mind.

There are outbursts of anger (thumoi, G2372) . This does not denote a settled and prolonged wrath. It denotes sudden explosions of passionate anger. It is the kind of anger which Basil described as the intoxication of the soul, that sweeps a man into doing things for which afterwards he is bitterly sorry. The ancients said themselves that such outbursts were more characteristic of beasts than men. The beast cannot control itself; man ought to be able to do so; and when passion runs away with him he is more kin to the unreasoning and undisciplined beast than he is to thinking man.

There is the factious spirit (eritheia). Originally this word simply described work which is done for pay, the work of the day labourer. It went on to describe the work which is done for no other motives than for pay. It describes that utterly selfish and self-centred ambition which has no idea of service and which is in everything for what it can get out of it for itself.

There are slanderings and whisperings (katalaliai ( G2636) and psithurismoi, G5587) . The first word describes the open, loud-mouthed attack, the insults flung out in public, the public vilification of some person whose views are different. The second is a much nastier word. It describes the whispering campaign of malicious gossip, the slanderous story murmured in someone's ear, the discreditable tale passed on as a spicy secret. With the first kind of slander a man can at least deal because it is a frontal attack. With the second kind he is often helpless to deal because it is an underground movement which will not face him, and an insidious poisoning of the atmosphere whose source he cannot attack because he does not know it.

There is conceit (phusioseis, G5450) . Within the Church a man should certainly magnify his office, but, equally certainly, he should never magnify himself. When men see our good deeds, it is not we whom they should glorify but the Father in heaven whom we serve and who has enabled us to do them. There is disorder (akatastasiai, G181) . This is the word for tumults, disorders, anarchy. There is one danger which ever besets a Church. A Church is a democracy, but it may become a democracy run mad. A democracy is not a place where every man has a right to do what he likes; it is a place where people enter into a fellowship in which the watchword is not independent isolation but interdependent togetherness.

Finally there are the sins of which even yet some of the recalcitrant Corinthians may not have repented. There is uncleanness (akatharsia, G167) . The word means everything which would unfit a man to enter into God's presence. It describes the life muddied with wallowing in the world's ways. Kipling prayed,

"Teach us to rule ourselves alway,

Controlled and cleanly night and day."

Akatharsia ( G167) is the very opposite of that clean purity.

There is fornication (porneia, G4202) . The Corinthians lived in a society which did not regard adultery as a sin and expected a man to take his pleasures where he could. It was so easy to be infected and to relapse into what appealed so much to the lower side of human nature. They must lay hold on that hope which can,

"Purge the soul from sense and sin,

As Christ himself is pure."

There was uncleanness (aselgeia, G766) . Here is an untranslatable word. It does not solely mean sexual uncleanness; it is sheer wanton insolence. As Basil defined it, "It is that attitude of the soul which has never borne and never will bear the pain of discipline." It is the insolence that knows no restraint, that has no sense of the decencies of things, that will dare anything that wanton caprice demands, that is careless of public opinion and its own good name so long as it gets what it wants. Josephus ascribes it to Jezebel who built a temple to Baal in the very city of God itself. The basic Greek sin was hubris ( G5196) , and hubris is that proud insolence which gives neither God nor man his place. Aselgeia ( G766) is the insolently selfish spirit, which is lost to honour, and which will take what it wants, where it wants, in shameless disregard of God and man.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 12:7

to keep me from exalting myself -- This same word is used in 2 Thessalonians 2:4 to describe the prideful boasting of the “Man of Sin” or Antichrist. Paul is again contrasting himself with the false teachers. They did flaunt themselves by means of their Sophistic rhetorical style (which Paul is mimicking in chapters 10–13). - Utley

extraordinary degree of the revelations -- Probably refers to the exceptional number or quality of revelations that caused Paul to become prideful.

a thorn in the flesh … a messenger of Satan. -- This was sent to him by God, to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause. Paul’s use of the word “messenger” (Greek, angellos, or angel) from Satan suggests the “thorn in the flesh” (lit. “a stake for the flesh”) was a demon person, not a physical illness. - MSB [cf. 2 Corinthians 7:12]

a thorn -- May refer to Paul’s inner emotional turmoil about the churches (2:4), an ongoing sin, his opponents (like the so-called super-apostles; 11:1–5), a physical ailment (such as poor eyesight), his speaking ability (10:10), or demonic opposition (both in general or specific to him, as in 1 Thess 2:18). All of these options seem possible considering circumstances in Paul’s life. - FSB

“thorn in the flesh” The term “thorn” can mean “stake” (literally “to be pointed”). In Classical Greek it is used in the sense of a sharpened stake, while in the Septuagint it is used for thorn (cf. Numbers 33:55; Ezekiel 28:24; Hosea 2:6). There are several theories regarding Paul’s thorn in the flesh:

(1) the early Church Fathers, Luther, and Calvin, say it was spiritual problems with his fallen nature (“in the flesh”);

(2) Chrysostom says it was a problem with persons (cf. Numbers 33:55; Judges 2:3);

(3) some say it was epilepsy;

(4) Sir William Ramsay says it was malaria; or

(5) I think it was ophthalmia, a common eye problem (compare Galatians 4:13-15 and Galatians 6:11) exacerbated or caused by the blindness on the Damascus road (cf. Acts 9)

(5) possibly an OT allusion in Joshua 23:13). (Utley)

was given -- The use of the passive verb indicates that Paul considered God to be responsible for the thorn because it was ultimately used for good.

Gill's Exposition of the Whole Bible

And lest I should be exalted above measure,.... Over much elated in his mind, and swelled with a vain conceit of himself:

through the abundance of the revelations; for he had not only one or two, or a few, but an abundance of them; and which, as everything does but grace, tended to lift up his mind, to stir up the pride of his heart, and to entertain too high and exalted thoughts of himself. Pride is naturally in every man's heart; converted persons are not without it; knowledge, gifts, and revelations are apt to puff up with spiritual pride, unless counterbalanced and over poised by the grace of God. This great apostle was not out of danger by them, for he was not already perfect; wherefore to prevent an excess of pride and vanity in him on account of them, he says,

there was given to me a thorn in the flesh, the messenger of Satan to buffet me; many have been the thoughts and conjectures of men about what is here meant by the apostle. This ought to be allowed and taken for granted, that the thorn in the flesh, and the messenger of Satan, design one and the same thing; the former is a figurative expression, the latter a literal one, and explanative of the former. Some have thought that corporeal afflictions are here designed, which may be compared to thorns: see Hosea 2:6, and which are not joyous, but grievous to the flesh, and come not by chance, but are by divine appointment, and are designed and made use of, to hide pride from men; and sometimes, by divine permission, Satan has an hand in inflicting them, as in the case of Job: whilst such a general sense is kept to, it is not to be despised, without entering into the particular bodily disorder with which the apostle was afflicted, as some do; some saying it was the choleic, others the gout, others a pain in the ear, and others the headache; which latter it is said he was much troubled with; but these are mere conjectures: others think that the corruptions of nature are intended which in regenerate persons are left, as the Canaanites were in the land, to be "thorns" in the eyes and sides of the Israelites, Joshua 23:13. These, to be sure, were felt by the apostle, and were very grievous and humbling to him, and were no doubt sometimes stirred up by Satan, which made him complain bitterly, and groan earnestly; and it may be observed, to strengthen this sense, that it was usual with the Jews to call concupiscence, or the vitiosity of nature, Satan; for so they a often say, הרע

השטן הוא יצר, "Satan, he is the evil imagination", or corruption of nature; and particularly they call the lust of uncleanness by this name; and it is said b of a young man of Israel, being tempted by a young woman of Midian, through the counsel of Balaam, that השטן

בוער בו, "Satan burned in him", and he turned aside after her; and that the evil imagination is the old serpent; yea, they call this "the messenger of hell", a phrase very much like what is here used.

"R. Hona c, as he was preaching to the children of men to take warning, said unto them, children, beware של גיהנם

משליחא, "of the messenger of hell"; but who is this? the evil imagination, or concupiscence, is that which is "the messenger of hell";''

and this sense is agreeable, provided the particular corruption the apostle was harassed with is not pretended to, as is by some, who pitch upon the lust of uncleanness, and spare not to mention the person by name, one Tecla, who, they say, travelled with him, and was a snare to him; but this is to do injury to the character of so holy an apostle, and to represent him as exposing himself to the false apostles, against whom he was guarding: others think that a variety of afflictions, reproaches, and persecutions, for Christ's sake and the Gospel, are here meant, which were as pricking briers and grieving thorns to him; see Ezekiel 28:24, and which were given and ordered by divine appointment for his good; this sense, 2 Corinthians 12:9, lead unto, and seem to confirm: others are of opinion that the temptations of Satan are designed, which, as they are called "fiery darts", which the archers of Satan, and his principalities and powers, shoot thick and fast at the saints, to their great annoyance; so may be here called, especially some very particular, eminent, and sore temptation, a "thorn in the flesh", very pungent, and giving a great deal of pain and uneasiness; others suppose that some particular emissary of Satan, either some one of the false apostles and teachers, who greatly opposed him, as Alexander the coppersmith, who did him much harm; or such an one as Hymenaeus or Philetus, that blasphemed and spoke evil of him; or some violent persecutor of him is intended. But, after all, I see not but that the devil himself may be meant; for, as before observed, the phrase "a thorn in the flesh" is metaphorical, and the other, a "messenger of Satan", is literal, and explains it; and the whole may be read thus, "there was given to me a thorn in the flesh", namely, αγγελος

σαταν, "the angel Satan to buffet me"; so that Satan, who was once an angel of light, now of darkness, is the "thorn in the flesh"; and might be suffered to appear visibly to him from time to time, in a very terrible manner, and which was very grievous to be borne; he might by permission have great power over his body, as he had over Job's, to use it ill, to beat and buffet it; for this also may be taken literally: and he might likewise in other ways greatly distress him by stirring up the corruptions of his heart; by following him with his satanical injections, suggestions, and temptations; by raising violent persecutions, and instigating many of his emissaries against him; and this sense is the rather to be chosen, because it includes all others that have any show of truth. The Jews d sometimes make mention of the angel or messenger of Satan mocking at the righteous, and buffeting them; so God is by them said e to deliver Nebuchadnezzar למלאך השטן, "to a messenger of Satan". This sore exercise befell the apostle for his good, to keep down the pride of his nature;

lest, adds he again, I should be exalted above measure; for such ends and purposes does the Lord, in his infinite wisdom, deal with his people. The f Jews have a notion that this was one reason of God's tempting or trying Abraham with the sacrifice of his Son, to depress that pride that was likely to arise in him because of his greatness.

"This temptation (they say) was necessary at that time, because above, the grandeur of Abraham is declared how great it was before his enemies made peace with him; and Abimelech, king of the Philistines, and Phichol, the chief captain of his host, were obliged to enter into a covenant with him, and asked him to show favour to them, and to the land in which he sojourned; and perhaps hereby גבה לבו, "his heart was lifted up", in the ways of God; עיניו

ורמו, "and his eyes were lofty"; when he saw himself blessed with riches, and with children, and with grandeur and glory, as the glory of kings; wherefore God was "willing to try him": with a wall of iron, (this great difficulty) to see if there was any dross left in him.''

a T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2. 3. s. 3. 10. 4. 13. 3. 20. 2. 50. 3. 58. 3. 72. 4. 73. 2. 86. 1. 87. 2. 93. 1. 96. 1. 99. 4. 100. 4. 101. 42. 113. 1. 133. 2. & 141. 3. & 149. 2. & 152. 3. Raya Mehimna in Zohar in Lev. fol. 7. 2. b Bemidbar Rabba, sect. 20. fol. 229. 1. c Midrash Hannelam in Zohar in Gen. fol. 67. 4. d R. Eliezer Katon de Scientia Animae, l. 10. apud Gaffarell. Cod. Cabal. Misc. pic. Mirandal. Index p. 23. ad calcem Wolf. Heb. Bibliothec. e Shemot Rabba, sect. 20. fol. 105. 4. f Tzeror Hammor, fol. 22. 1.

Henry's Complete Commentary on the Bible

      1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.   2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.   3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)   4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.   5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.   6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.   7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.   8 For this thing I besought the Lord thrice, that it might depart from me.   9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.   10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

      Here we may observe,

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

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

      1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, 2 Corinthians 12:7; 2 Corinthians 12:7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

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

      3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him,2 Corinthians 12:8; 2 Corinthians 12:8. Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

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

      III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (2 Corinthians 12:9; 2 Corinthians 12:9), and took pleasure in them, 2 Corinthians 12:10; 2 Corinthians 12:10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, 2 Corinthians 12:10; 2 Corinthians 12:10. And the reason of his glory and joy on account of these things was this--they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.