Commentary on Second Corinthians 11-13
by Dave Brown
Go to 2 Corinthians 6-10
2 Corinthians 11
11:1 Would that ye could bear with me in a little foolishness: but indeed ye do bear with me.
[Those versions that have "Would to God ..." should note that the "to God" part is not in the Greek. The translators must have felt that they wanted to get the strongest possible expression, although they obviously neglect the negative aspect of taking God's name (or any reference to God) in vain. (A similar objection can be made against those who attribute the term "God forbid" to Paul, when in fact he never wrote those words.) But we agree that Paul has strong feelings in his plea to the Corinthians to bear in "a little foolishness." The last clause of the sentence may be an indication that if they have gotten this far in the letter they have already encountered Paul using some human reasoning type of examples, which he is here associates with foolishness. Mainly the idea is that spiritually minded people should not need this type of reasoning.]
2 For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you (as) a pure virgin to Christ.
[Paul wants desperately to communicate with them, and this seems to be the only way that he can. So he says that it is his love for them that is motivating his stooping to this level of communication.]
3 But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ.
[This is an extremely powerful verse in that it contradicts an error what many denominational and other false teachers want to convince their followers. That error is the teaching that the bible is just too complex for the ordinary person to understand. The leaders who espouse such a teaching are placed right in the garden beside the serpent in the damage that they cause. The truth that leads to freedom and eternal life is in the New Testament, and it is every person's responsibility to monitor the teachers, all of whom have the burden of proof to demonstrate that what they are teaching is the truth. The goal of these false teachers is to intimidate these average folks so that they will just mindlessly follow their leaders. Leaders who, if they are afraid to encourage their followers to study for themselves, are obviously wrong on many, if not most other teachings.]
4 For if he that comes preaches another Jesus, whom we did not preach, or (if) ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with (him).
[This last clause gives the impression that Paul is sanctioning such false teachers. This is one of those obvious places where we need to do additional research to see just what it is that he is trying to say, for the obvious literal interpretation should seem repulsive to all students of Paul's teachings. We would add that this is an exception, and that it is rare to call for not taking a passage at face value. This should only be done when it contradicts what we know to be the milk of God's word, or when we know of very definitive teachings to the contrary. In this case an example of the simple teaching is given in Galatians 1:6-8: "I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel ; which is not another (gospel) only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema." We could cite a dozen other passages that teach Christians not to depart from what was originally delivered to them (e.g., 1 John 2:24).]
[The clause "ye do well to bear with (him)" needs further analysis. First, the (him) is in parenthesis because it was inserted by the translators and most scholarly translations will indicate that, usually by italics. And so here it is indicated as such in the ASV, and we show this distinction by parenthesis. So this reduces the clause to: "ye do well to bear." We exclude the "with" since now there is no object. The Greek word here is anechomai, which Strong defines as "to hold oneself up against, i.e. (figuratively) put up with: KJV - bear with, endure, forbear, suffer." So the bear here could just as well be "to bear against" and resist him as to "bear with him" and agree. This translation would fit totally in with Paul's other teachings regarding other "gospels" that might be preached, and it also is consistent with the context that follows where Paul is stating his qualifications. Thus, we feel that this should be the meaning that is adopted and it should read: “you would do well to resist.”]
[Other translations take a consistent position that Paul is accusing them of bearing with false teaching. The literal Greek here is “…kaloos anechesthe” which is translated “… well you might bear with.” The idea that some of the weaker ones have been bearing with the false teachers is also quite consistent with the context here, and we see no reason that either of the proposed translations should not be accepted over the one that seems to commend them for accepting false teaching.]
5 For I reckon that I am not a whit behind the very chiefest apostles.
6 But though (I be) rude in speech, yet (am I) not in knowledge; nay, in every way have we made (this) manifest unto you in all things.
[Paul was not rude in speech. Thus, we can conclude immediately that he is speaking sarcastically. Sarcasm is a powerful form of communication, albeit figurative. The problem in writing sarcasm is that it says just the opposite from what the writer is attempting to communicate. Even if we take this literally, however, we still get the thrust of what Paul was intending. It really does not matter if I am rude in speech, and so I will stipulate that I am (in the legal sense of not arguing a point of law or fact since it is irrelevant). That Paul was among the chiefest of the apostles is obvious from his writings, and it is confirmed by Peter in 2 Pet. 3:15-16. The important aspect of delivering the message is not how eloquent one is, but rather how accurate and faithful to the truth one is. The final clause once again transfers the burden of proof to the Corinthians -- "this has been made manifest, has it not?" Paul previously (2 Cor. 3:1-3) argued that they (the Corinthians) were his letters of recommendation so to speak.]
7 Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for naught?
8 I robbed other churches, taking wages (of them) that I might minister unto you;
9 and when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and (so) will I keep (myself).
[It seems obvious that Paul's adversaries were criticizing him for not taking wages from the church at Corinth. We know that Paul supported himself by tent-making before the church was established, and from verses 8 and 9, clearly he was supported by other churches (and perhaps individuals) outside of Corinth. (We would be remiss in not making the point that this is strong evidence of the autonomy of these local churches -- does a comparable support system exist in any denomination today?) To what depths had these false teachers sunk that they would criticize Paul for working to support himself with is own hands. Did they feel that if Paul was not supported like the Jewish priesthood, that he could not possible be legitimate? This seems to be their rationale. Verse 8 is obviously figurative language – a combination of sarcasm and hyperbole. Paul states the fact at the end of verse 9, the reason for this is given in the following verses.]
10 As the truth of Christ is in me, no man shall stop me of this glorying in the regions of Achaia.
[Here is a place where Paul did used a reference to God (namely Christ) in a type of oath. We need make no excuse for this (see also Romans 9:1 and 1 Timothy 2:7). Instead, let us use these examples to qualify and further amplify the true meaning of Jesus' prohibition of oaths exactly like these (Matthew 5:33-37). Paul was true to Jesus' teachings in that those who knew him would hardly need an oath to believe what he was saying. But it is clear that the false teachers had a following who did not know Paul in this way, and so the necessity for the oath. The second clause is more intriguing. Glorying? Did not Paul (2 Cor. 10:17) recently state that all glorying should be in the Lord? The same word is used in both places, but it can have differing shades of meaning. According to Strong, it is "kauchesis ... boasting (properly, the act; by implication, the object), in a good or a bad sense: KJV - boasting, whereof I may glory, glorying, rejoicing." Let us enumerate what we can learn from this simple statement:
11 Wherefore? because I love you not? God knows.
12 But what I do, that I will do, that I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we.
[They gloried in taking the money. Paul dares them to glory his glory. Give it up! You think I am so well off not taking money? Fine, then give it up yourselves!!! What a powerful argument! Akin to some powerful arguments in 1 Cor. 15 that Paul made in behalf of the resurrection.]
13 For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ.
14 And no marvel; for even Satan fashions himself into an angel of light.
15 It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness, whose end shall be according to their works.
[Just to take away any entertainment of thought that these opponents of Paul "just had a difference in opinion." No, this was NOT the case. He likened them to Satan, the serpent in the garden earlier in this chapter. Now he comes out with a statement that is not shrouded in metaphor. These men would rob you of your souls and deny you eternal life. No greater harm can one man do to another! Oh, but they look and sound so innocent. That is one of the things that makes them so bad -- the deceitfulness of the messengers and the deceitfulness of sin.]
16 I say again, let no man think me foolish; but if (ye do), yet as foolish receive me, that I also may glory a little.
17 That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying.
18 Seeing that many glory after the flesh, I will glory also.
19 For ye bear with the foolish gladly, being wise (yourselves).
20 For ye bear with a man, if he brings you into bondage, if he devours you, if he taketh you (captive), if he exalts himself, if he smites you on the face.
[Paul was setting them up for what might be considered a bragging session to those who did not understand his true purpose. He apologizes once again for being forced into such a predicament. But as they say, when you fight with a hog you are going to have to grovel in the mud. Paul's sarcasm here seems to be turned toward those who were being influenced by the false teachers and not the false teachers themselves. This "foolishness" is going to continue right through Chapter 12. Paul was speaking for the Lord (1 Cor. 14:37), so what can he possibly meant "not after the Lord." Perhaps not after the Lord's example in that Jesus did not use any such rhetorical techniques. We need to be extremely careful here, for we have heard gospel preachers use this and other extreme rhetoric examples of Paul to justify their own nastiness. There might be a time for such, but this can be misapplied easily. In all cases the gold standard is: is it being done out of love? In Paul's case it certainly was, and if he had any other alternative, we are sure that he would have exercised it.]
21 I speak by way of disparagement, as though we had been weak. Yet in whatever way any is bold (I speak in foolishness), I am bold also.
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
23 Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
24 Of the Jews five times received I forty (stripes) save one.
25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
26(in) journeyings often, (in) perils of rivers, (in) perils of robbers, (in) perils from (my) countrymen, (in) perils from the Gentiles, (in) perils in the city, (in) perils in the wilderness, (in) perils in the sea, (in) perils among false brethren;
27(in) labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
28 Besides those things that are without, there is that which presses upon me daily, anxiety for all the churches.
29 Who is weak, and I am not weak? who is caused to stumble, and I burn not?
[This should not have been necessary and it should have been quite grievous for Paul to have to stoop this low in order to reach them. It is only justified by its necessity. We would expect that those who loved Paul and honored the truth were embarrassed by the need for this. And yet, from this we learn much, and perhaps it is as much for us today to understand what Paul went through as it was for those at Corinth who should have known of his character hand. Verse 28 is notable because this is not a physical thing like all of the other distresses, and it was something that the Corinthians were themselves causing within Paul -- anxiety for the churches, and especially in this case, anxiety for the Corinthian Christians. Clearly this was not a problem for his adversaries.]
30 If I must needs glory, I will glory of the things that concern my weakness.
31 The God and Father of the Lord Jesus, he who is blessed for evermore knows that I lie not.
32 In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me:
33 and through a window was I let down in a basket by the wall, and escaped his hands.
[Glorying in his physical weaknesses is the subject of the next chapter, which is without doubt the most definitive chapter in the bible on the subject of why good people suffer. He starts here -- our sufferings and weaknesses are things to be gloried in. Not to be proud of, for sure, because nothing justifies pride. But to take satisfaction in them and to ultimately obtain happiness from them. This is unfathomable to those who are worldly minded, and this is a test of whether or not we as individuals have the mind of Christ or the mind of this world. Verse 31 is another oath as we discussed in conjunction with verse 10. It seems that Paul had the intention of stopping right here, but then thought of another relevant example to further prove his case to them that he gives in verses 32 and 33. This is recorded for us in Acts 9:25, although Paul gives more detail here indicating that the Jews conspired with the political powers to kill Paul.]
2 Corinthians 12
[This brings us to one of the most informative chapters in the entire bible in that it answers many of the questions posed by Job for which he did not receive an answer other than "God knows best." The question that has intrigued mankind since day one is: Why do bad things happen to good people. Paul gives a number of them in this chapter, and has already given several in the first 11 chapters (e.g., in Chapter 1 he showed how those who are afflicted can comfort others who are similarly afflicted). But here he goes into much more depth and is much more definitive. We might be tempted to thank the Corinthians that they behaved the way that they did, for if they had not, we would not have this insight, and least not in all of its divine sublimity that exists here. But then, we might also thank Satan for creating the circumstances of Job and all of his suffering for which, we might ask -- why was he put through all of that? The only answer we can think of is that we would not have the book of Job had he not been put through all of that. And to some extent what applied to Job applies to Paul. Both Job and Paul are in a comfortable place now, and they thank God for their trials and suffering.]
12:1 I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord.
[The Corinthians forced Paul to "glory," a word that we prefer to the prideful “brag” which is in some versions and should be understood that it is not prideful within this context. These words are used accomodatively. Paul was not bragging or glorying in himself, as we shall see. But it might be interpreted in that way by some, and these are the ones he is addressing with this verse. “I will come to visions and revelations” is a plea to them to bear with his “foolishness.”]
2 I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knows), such a one caught up even to the third heaven.
[There can be no doubt from what follows that Paul was that man. However, he uses the third person as a subtle means to convey his humility. The last thing he wants to do is to brag or to put forth that he earned and deserved what happened to him in this event. But, it did happen, and there is benefit now in discussing it. The third person indicates that Paul is stating that this could have happened to anyone of God’s choosing. It just happened to be him. That should not make the experience any more or any less valid in making the intended point.]
[What is the significance of whether he was "in the body" or not? We know it is super significant because Paul is about to repeat the parenthetical again in the next verse. We surmise that there must have been some debate at Corinth as to just how spiritual gifts of knowledge and prophecy were accomplished. Paul's answers this question with a definitive "I do not know!" Would that we would have the wisdom to know when to just put a subject down and declare -- we just do not know! Especially when it makes not a bit of difference one way or the other, as is the case here.]
3 And I know such a man (whether in the body, or apart from the body, I know not; God knows),
4 how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
[Clearly we see that Paradise is the third heaven. Some say that the Hebrews had the concept that the first heaven was space itself ("In the beginning God created the heavens ..."), and that the second heaven were the realm of the stars. If this is true, then the third heaven, here called Paradise, is a completely different realm that is not at all in space -- it is a spiritual realm referenced in the New Testament as Paradise. We can see no other alternative than this being the dwelling place of God with Jesus sitting on the right hand of His throne.]
5 On behalf of such a one will I glory: but on mine own behalf I will not glory, save in (my) weaknesses.
[Well, was this not you Paul? Yes, in the sense that it was Paul's body, but No in the sense that Paul brought this all to pass by his own righteousness or any other human power. Paul is figuratively portraying himself as a completely separate person. No doubt after this event occurred, he was wondering if it really had happened to him. And yet, by virtue of the truth that he consumed at that time and was henceforth able to proclaim, he knew that it had happened to him. We might add that in Paul's humility he had never written about this, and probably had never even told anyone about it prior to his being forced to do it at this point. How many of us would have been in such control of our egos?]
6 For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he sees me (to be), or hears from me.
[Confirming what we commented above, the last thing Paul wants to do is to take credit for this experience or to set himself up as some super Apostle because of it. They could see what Paul was by his teaching and his behavior -- he did not need to brag about an experience that he could not take the least bit of credit for. If Paul cannot tell us the words he heard, then just what has this vision got to do with the context here? The next verse will tell us.]
7 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.
[Benefits of Suffering #4. In simple terms, to make us humble or to stem our pride, especially in retrospect to an event that would make most people extremely proud. This verse is a profound statement packed with information -- let us attempt to unpack it:
8 Concerning this thing I besought the Lord thrice, that it might depart from me.
9 And he hath said unto me, My grace is sufficient for thee: for (My) power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.
[Benefits of Suffering #7. To understand the fact that God’s grace is sufficient for us by realizing that God’s power is made perfect in our weakness. If God’s “power is made perfect in weaknesses,” then our suffering is necessary for the purpose of demonstrating this. God's grace in the salvation of our souls is sufficient for us without our being healed of our physical ills. Paul's thorn in the flesh was allowed to continue to impress this fact upon his heart, soul and mind. It is not about the here and now; it is about eternity. Sometimes pain needs to persist for us and others to understand this. Paul’s “weakness” was not a minor inconvenience, and he wanted to be freed from it. It seems he was arguing that he could serve Christ better without it.]
[The first lesson we see here is that Paul did not (or possibly could not) use his spiritual power to heal himself, at least not in this circumstance. And so we learn one reason that there is no longer miraculous healing -- sometimes we just need to suffer. Miraculous healing was always to either reveal or confirm the truth. Since it has been totally revealed and confirmed, miracles are no longer needed (1 Corinthians 13). When we view the miraculous for worldly for any physical benefit, we are being worldly. True, most miracles brought some physical benefit, e.g., the feeding the 5000 brought a physical benefit; but its goal was never to feed all people or to make all sick people well. If it were, God could accomplish that in the blink of an eye. Sickness and all other maladies have a purpose, and to say that just because a person does not have enough faith he cannot be healed is to trivialize both faith and the purpose of God for bringing pain into this world to begin with.]
[God's power is made perfect in weakness. Paul has been admitting (sometimes sarcastically) his weaknesses from the outset of this letter. All of that was to create the foundation for his defense. It is the message that saves, not the messenger. If the messenger looked like the human incarnation of Hercules, we would be so fascinated with the messenger that we would miss the message. If we can see truth being expressed by frail, weak, stammering, and yes, even sinful men, and it still has the power to save, then does the glory go to the weak, frail messenger or to the truth of God's word (the gospel – Romans 1:16) and the power of the blood of Jesus Christ. This does not mean that we are to seek either sin or physical pain (as is done today in many false religions). It is so important for us to put our worldliness aside and grasp this principle, and sometimes the only way that we can accomplish God’s will for us is through experiencing pain ourselves.]
[Paul states that this enables “the power of Christ to rest upon me,” which is a final statement of this benefit. The power of Christ is the gospel (Rom. 1:16) in the sense that it is the source, when believed, of everlasting salvation. Pain in this life can make us look forward to our home eternally with God where there will be no more pain and suffering. See that this cannot possibly be attained through “faith healing” -- it is attained through suffering. Cannot we see how worldly is the idea that we can take advantage of our religion to benefit from miracles. There is certainly nothing wrong with asking for relief. Paul did. But he was MORE than satisfied when God gave him great reasons of not complying with his wish. In fact, he rejoiced, and so should we.]
10 Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong.
[Benefits of Suffering #8. To bring forth spiritual pleasure. These things can bring us pleasure, and we should take pleasure in them in that we can glorify God through them and despite them. God's strength can be better demonstrated in our own physical weaknesses than in our worldly strengths (e.g., money and health). Note further that in this verse Paul extends the concept from a physical pain to all afflictions (both physical and spiritual) that Christians suffer. So, distress and man-made pain, whatever the problems, they all fall under this umbrella. “Take pleasure” here is the same as “glorying” above, and it give it a special meaning in this context (as opposed to boasting). He did not look forward to the rest of his life of suffering from this thorn in the flesh to be a miserable existence. No, he gloried in his weakness knowing it would also glorify God.]
[Benefits of Suffering #9. To help us to become stronger spiritually: “for when I am weak, then am I strong.” This happens as we abandon seeking after the joys of this life and look forward to the ultimate victory in the world to come. 2 Tim 4:7-8: “I have fought the good fight, I have finished the course , I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.”]
11 I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing.
12 Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.
13 For what is there wherein ye were made inferior to the rest of the churches, except (it be) that I myself was not a burden to you? forgive me this wrong.
[A final apology for having to go through these things, and yet, are we not glad that he was forced to? Another example of God turning evil into a benefit for the righteous. They knew Paul, his moral excellence, his inherent goodness, his knowledge of the truth, and his demonstration of the miraculous powers of the Holy Spirit. He had delivered to them the ultimate gospel with all of the assistance that the Holy Spirit could provide to those who were accepting of it. But to those who were not, it would do them no good. And then Paul's final sarcastic shot at the critics: "forgive me this wrong." It has to bring a smile to our faces as we imagine how they must have slumped down in their seats to hear these words. There will be one more ...]
14 Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
15 And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
16 But be it so, I did not myself burden you; but, being crafty, I caught you with guile.
[It is like Paul has them in the corner and now administers the knockout punch with the sarcasm of verse 16. They accused him of some ulterior motive for not accepting pay; he sarcastically agrees stating that such guile will continue when he comes to them again not expecting anything from them. As for verse 14, he states that he has prepared on two previous occasions to come to them and was thwarted -- this is the third time and hopefully he will not be hindered at this point. This is not saying that he had come to them on two previous occasions, only that he was ready to do so and had prepared to do so two times in the past. While we can look at Paul’s intent in 1 Cor 16:5 and 2 Cor 1:15-16, we cannot find sufficient scriptural information on exactly when these two separate preparations took place. As a matter of expediency he informs them that he will not need anything from them. I am sure they opened up their homes to him in any event, but he was absolutely not expecting any payment for his coming to help them.]
17 Did I take advantage of you by any one of them whom I have sent unto you?
18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? (walked we) not in the same steps?
19 Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, (are) for your edifying.
[These words and the style by which they were given exuded love. When we are forced to use strong words with those we love, the tears are not be far behind. It not, then the words are out of vengeance and not out of love. Here it is good if we can experience not just what Paul says and the circumstances of the conflict, but we should connect with his feelings of grief that he is being forced to deal with them over such contrived matters.]
20 For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means (there should be) strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults;
21 lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.
[This strikes at the heart of what was causing Paul such concern. Was it personal? Yes, it had to be, just as is our concern for our children of the flesh, so was Paul's concern for his spiritual children. He had fear that when he came he would not find them serving the Lord as they should. This was clearly the greatest suffering that he had to endure.]
2 Corinthians 13
13:1 This is the third time I am coming to you. At the mouth of two witnesses or three shall every word established.
[See 12:14 -- he had not been there two previous times, he had prepared and intended to come to them, but was not able. The second sentence seems to be referring to the following verses, which involve church discipline. They quote from Deuteronomy 20:16 and Matthew 18:16 (although we are not affirming that Paul had access to Matthew at this point, only that this was a well-established principle in the churches as it was in the synagogues).]
2 I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare;
3 seeing that ye seek a proof of Christ that speaks in me; who to you-ward is not weak, but is powerful in you:
4 for he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we shall live with him through the power of God toward you.
[Verse 12:21 mentions some of the sins that he was concerned about. The power of God, the gospel of Jesus Christ, includes provisions for church discipline (e.g., Matthew 18; 1 Corinthians 5; 2 Thessalonians 3 6-16). This is what Paul is speaking of in stating that he would not spare. Some were seeking proof that Paul was a legitimate apostle (proof of "Christ that speaks in me"). Perhaps tempting him to perform miracles as some (and even Satan) tempted Christ, but he would not respond to their petty enticements. He then refers to Christ as someone "who to you-ward is not weak, but is powerful in you." We suggest that this is sarcasm. They surely thought of themselves as being strong and powerful both physically and spiritually. Verse 4 is sublime to the extreme -- let us parse it out. It starts out "for he was crucified through weakness." Clearly the weakness here is of a physical and not at all of a spiritual nature. Jesus was infinitely strong spiritually. The "weakness" here is obviously being contrasted with the previous clause that indicated that the Corinthians were not weak and that Christ was "powerful in you." These words that seem to be sarcastic in that he is contrasting them with Jesus who was weak according to worldly wisdom. A contrast between the physical and the spiritual follows "yet he lives through the power of God." It was the power of God that raised and sustains Christ ("he lives"). Is this referring to Jesus being in heaven with God? We are more inclined to apply the "he lives" statement to the fact that he is in the world today through his teaching, which is the power of God, his gospel (Romans 1:16). Paul then turns the interpretation onto himself: "For we also are weak in him" -- weak like Christ was weak (i.e., physically). Paul brings this up because this is what he had been accused of, specifically not being powerful in his speech when he was with them. But, as Jesus was resurrected from his weakness to the flesh (i.e., physical death, the ultimate weakness), so Paul will overcome his weaknesses (perhaps referring back to the thorn in the flesh of Chapter 12). And that (spiritual) life that has the power to transcend physical death will enable Paul to live through the gospel toward their benefit. Re-read this entire passage again to see how this is also reflecting on Paul's assuring the proper exercise of church discipline. We do not see apostles specifically exercising this disciple, which is clearly a prerogative of the church and no one man (albeit an apostle). We do see Paul rendering judgment against the man living with his father's wife in 1 Cor. 5; but even there Paul encourages church discipline -- it was not anything that he could do effectively just by his own actions.]
5 Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.
6 But I hope that ye shall know that we are not reprobate.
[Reprobate is an adjective describing a morally unprincipled person, and carrying with it the idea that this immorality will result in condemnation. How could the Corinthians try themselves? Was he commanding some type of church council that would rule on the integrity of each Christian. Certainly not. The command here is to individuals for each of them (and us) to look within own hearts to determine if "Christ is in you." As for this last phrase, we can do no better than to refer the reader to Romans 8 and our comments on that chapter. Clearly Paul felt that individuals had the capability of looking within themselves to determine this. But this is not a matter of testing our feelings in this regard. It is a matter of comparing ourselves to the behavior of one who had Christ living in him (perhaps Paul himself -- Galatians 2:20). Other passages that might relate closely:
7 Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.
8 For we can do nothing against the truth, but for the truth.
9 For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.
[Paul's purpose in praying that they do no evil was not to glorify himself. His concern was for them. The phrase: " ... though we be as reprobate" is a further sarcastic slap at those who would accuse Paul of evil. He is saying as we might say: "Fine, have it your way, no problem, you can regard me as reprobate. That will not defeat my purpose." The "for" in verse 8 is linking back to "that ye may do that which is honorable." That was Paul's motivation in his exhortations and his rebukes. Verse 8 has to be interpreted in the light of the preceding verse both in this chapter and in Chapter 12. Paul stated that he rejoiced when he was weak as long as they were strong spiritually. He is not admitting to being weak, and we find some sarcasm here as well. His rejoicing in when they were strong had to do with their being strong spiritually. Paul prayed that they be strong spiritually and that they go on to become fully grown (perfect) in the Lord.]
10 For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.
[See 2 Cor. 1:23-2:2 for the reason that Paul delayed in coming to them.]
11 Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you.
12 Salute one another with a holy kiss.
[See the notes on 1 Cor. 16:20.]
13 All the saints salute you.
14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.
[Since the Father, Son and Holy Spirit are united in all things, this would include grace, love and communion (fellowship, sharing). The distribution of these attributes over the Three is not to indicate that one possessed the attribute more than the other. It was rather to show that there are three distinct persons who are united in possessing the attributes of being Divine, Deity and Godhood.]
Benefits of Suffering
The following is a recap of the benefits of suffering that have been highlighted throughout this commentary, with the verse references given:
Go to 2 Corinthians 6-10
2 Corinthians 11
11:1 Would that ye could bear with me in a little foolishness: but indeed ye do bear with me.
[Those versions that have "Would to God ..." should note that the "to God" part is not in the Greek. The translators must have felt that they wanted to get the strongest possible expression, although they obviously neglect the negative aspect of taking God's name (or any reference to God) in vain. (A similar objection can be made against those who attribute the term "God forbid" to Paul, when in fact he never wrote those words.) But we agree that Paul has strong feelings in his plea to the Corinthians to bear in "a little foolishness." The last clause of the sentence may be an indication that if they have gotten this far in the letter they have already encountered Paul using some human reasoning type of examples, which he is here associates with foolishness. Mainly the idea is that spiritually minded people should not need this type of reasoning.]
2 For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you (as) a pure virgin to Christ.
[Paul wants desperately to communicate with them, and this seems to be the only way that he can. So he says that it is his love for them that is motivating his stooping to this level of communication.]
3 But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ.
[This is an extremely powerful verse in that it contradicts an error what many denominational and other false teachers want to convince their followers. That error is the teaching that the bible is just too complex for the ordinary person to understand. The leaders who espouse such a teaching are placed right in the garden beside the serpent in the damage that they cause. The truth that leads to freedom and eternal life is in the New Testament, and it is every person's responsibility to monitor the teachers, all of whom have the burden of proof to demonstrate that what they are teaching is the truth. The goal of these false teachers is to intimidate these average folks so that they will just mindlessly follow their leaders. Leaders who, if they are afraid to encourage their followers to study for themselves, are obviously wrong on many, if not most other teachings.]
4 For if he that comes preaches another Jesus, whom we did not preach, or (if) ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with (him).
[This last clause gives the impression that Paul is sanctioning such false teachers. This is one of those obvious places where we need to do additional research to see just what it is that he is trying to say, for the obvious literal interpretation should seem repulsive to all students of Paul's teachings. We would add that this is an exception, and that it is rare to call for not taking a passage at face value. This should only be done when it contradicts what we know to be the milk of God's word, or when we know of very definitive teachings to the contrary. In this case an example of the simple teaching is given in Galatians 1:6-8: "I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel ; which is not another (gospel) only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema." We could cite a dozen other passages that teach Christians not to depart from what was originally delivered to them (e.g., 1 John 2:24).]
[The clause "ye do well to bear with (him)" needs further analysis. First, the (him) is in parenthesis because it was inserted by the translators and most scholarly translations will indicate that, usually by italics. And so here it is indicated as such in the ASV, and we show this distinction by parenthesis. So this reduces the clause to: "ye do well to bear." We exclude the "with" since now there is no object. The Greek word here is anechomai, which Strong defines as "to hold oneself up against, i.e. (figuratively) put up with: KJV - bear with, endure, forbear, suffer." So the bear here could just as well be "to bear against" and resist him as to "bear with him" and agree. This translation would fit totally in with Paul's other teachings regarding other "gospels" that might be preached, and it also is consistent with the context that follows where Paul is stating his qualifications. Thus, we feel that this should be the meaning that is adopted and it should read: “you would do well to resist.”]
[Other translations take a consistent position that Paul is accusing them of bearing with false teaching. The literal Greek here is “…kaloos anechesthe” which is translated “… well you might bear with.” The idea that some of the weaker ones have been bearing with the false teachers is also quite consistent with the context here, and we see no reason that either of the proposed translations should not be accepted over the one that seems to commend them for accepting false teaching.]
5 For I reckon that I am not a whit behind the very chiefest apostles.
6 But though (I be) rude in speech, yet (am I) not in knowledge; nay, in every way have we made (this) manifest unto you in all things.
[Paul was not rude in speech. Thus, we can conclude immediately that he is speaking sarcastically. Sarcasm is a powerful form of communication, albeit figurative. The problem in writing sarcasm is that it says just the opposite from what the writer is attempting to communicate. Even if we take this literally, however, we still get the thrust of what Paul was intending. It really does not matter if I am rude in speech, and so I will stipulate that I am (in the legal sense of not arguing a point of law or fact since it is irrelevant). That Paul was among the chiefest of the apostles is obvious from his writings, and it is confirmed by Peter in 2 Pet. 3:15-16. The important aspect of delivering the message is not how eloquent one is, but rather how accurate and faithful to the truth one is. The final clause once again transfers the burden of proof to the Corinthians -- "this has been made manifest, has it not?" Paul previously (2 Cor. 3:1-3) argued that they (the Corinthians) were his letters of recommendation so to speak.]
7 Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for naught?
8 I robbed other churches, taking wages (of them) that I might minister unto you;
9 and when I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and (so) will I keep (myself).
[It seems obvious that Paul's adversaries were criticizing him for not taking wages from the church at Corinth. We know that Paul supported himself by tent-making before the church was established, and from verses 8 and 9, clearly he was supported by other churches (and perhaps individuals) outside of Corinth. (We would be remiss in not making the point that this is strong evidence of the autonomy of these local churches -- does a comparable support system exist in any denomination today?) To what depths had these false teachers sunk that they would criticize Paul for working to support himself with is own hands. Did they feel that if Paul was not supported like the Jewish priesthood, that he could not possible be legitimate? This seems to be their rationale. Verse 8 is obviously figurative language – a combination of sarcasm and hyperbole. Paul states the fact at the end of verse 9, the reason for this is given in the following verses.]
10 As the truth of Christ is in me, no man shall stop me of this glorying in the regions of Achaia.
[Here is a place where Paul did used a reference to God (namely Christ) in a type of oath. We need make no excuse for this (see also Romans 9:1 and 1 Timothy 2:7). Instead, let us use these examples to qualify and further amplify the true meaning of Jesus' prohibition of oaths exactly like these (Matthew 5:33-37). Paul was true to Jesus' teachings in that those who knew him would hardly need an oath to believe what he was saying. But it is clear that the false teachers had a following who did not know Paul in this way, and so the necessity for the oath. The second clause is more intriguing. Glorying? Did not Paul (2 Cor. 10:17) recently state that all glorying should be in the Lord? The same word is used in both places, but it can have differing shades of meaning. According to Strong, it is "kauchesis ... boasting (properly, the act; by implication, the object), in a good or a bad sense: KJV - boasting, whereof I may glory, glorying, rejoicing." Let us enumerate what we can learn from this simple statement:
- Paul took pleasure in the decision that he made ... it is not wrong to take such pleasure, although if it turns to pride (boasting), it can certainly become sinful; we do not see this to be the case in Paul's attitude.
- While all the glory should go to God, there is nothing wrong in "glorying" -- we did not make an issue about the use of this word prior to this because its meaning seemed to be naturally in the idea of "taking pleasure in" as opposed to boasting (taking pride in). See 1:14; 5:12; 7:4; 7:14; 8:24; 9;3.
- Paul made the decision himself not to take pay from the church at Corinth. It is clear from the outset that he did this so that no one could say he was preaching just for the money. Given some of the absurd things that they accused him of, it seems very unlikely that they would not have come up with this objection as well. But since no one can in any conscience hold someone responsible for being gracious, it is clear that Paul’s decision was an excellent one.
- Would it have been wrong per se for Paul to take pay from Corinth? Not at all (1 Cor. 9), but because of Paul's grave reservations about some of the elements at Corinth, he must have felt in his heart that it was best not to do that there and at that time.]
11 Wherefore? because I love you not? God knows.
12 But what I do, that I will do, that I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we.
[They gloried in taking the money. Paul dares them to glory his glory. Give it up! You think I am so well off not taking money? Fine, then give it up yourselves!!! What a powerful argument! Akin to some powerful arguments in 1 Cor. 15 that Paul made in behalf of the resurrection.]
13 For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ.
14 And no marvel; for even Satan fashions himself into an angel of light.
15 It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness, whose end shall be according to their works.
[Just to take away any entertainment of thought that these opponents of Paul "just had a difference in opinion." No, this was NOT the case. He likened them to Satan, the serpent in the garden earlier in this chapter. Now he comes out with a statement that is not shrouded in metaphor. These men would rob you of your souls and deny you eternal life. No greater harm can one man do to another! Oh, but they look and sound so innocent. That is one of the things that makes them so bad -- the deceitfulness of the messengers and the deceitfulness of sin.]
16 I say again, let no man think me foolish; but if (ye do), yet as foolish receive me, that I also may glory a little.
17 That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying.
18 Seeing that many glory after the flesh, I will glory also.
19 For ye bear with the foolish gladly, being wise (yourselves).
20 For ye bear with a man, if he brings you into bondage, if he devours you, if he taketh you (captive), if he exalts himself, if he smites you on the face.
[Paul was setting them up for what might be considered a bragging session to those who did not understand his true purpose. He apologizes once again for being forced into such a predicament. But as they say, when you fight with a hog you are going to have to grovel in the mud. Paul's sarcasm here seems to be turned toward those who were being influenced by the false teachers and not the false teachers themselves. This "foolishness" is going to continue right through Chapter 12. Paul was speaking for the Lord (1 Cor. 14:37), so what can he possibly meant "not after the Lord." Perhaps not after the Lord's example in that Jesus did not use any such rhetorical techniques. We need to be extremely careful here, for we have heard gospel preachers use this and other extreme rhetoric examples of Paul to justify their own nastiness. There might be a time for such, but this can be misapplied easily. In all cases the gold standard is: is it being done out of love? In Paul's case it certainly was, and if he had any other alternative, we are sure that he would have exercised it.]
21 I speak by way of disparagement, as though we had been weak. Yet in whatever way any is bold (I speak in foolishness), I am bold also.
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
23 Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft.
24 Of the Jews five times received I forty (stripes) save one.
25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
26(in) journeyings often, (in) perils of rivers, (in) perils of robbers, (in) perils from (my) countrymen, (in) perils from the Gentiles, (in) perils in the city, (in) perils in the wilderness, (in) perils in the sea, (in) perils among false brethren;
27(in) labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
28 Besides those things that are without, there is that which presses upon me daily, anxiety for all the churches.
29 Who is weak, and I am not weak? who is caused to stumble, and I burn not?
[This should not have been necessary and it should have been quite grievous for Paul to have to stoop this low in order to reach them. It is only justified by its necessity. We would expect that those who loved Paul and honored the truth were embarrassed by the need for this. And yet, from this we learn much, and perhaps it is as much for us today to understand what Paul went through as it was for those at Corinth who should have known of his character hand. Verse 28 is notable because this is not a physical thing like all of the other distresses, and it was something that the Corinthians were themselves causing within Paul -- anxiety for the churches, and especially in this case, anxiety for the Corinthian Christians. Clearly this was not a problem for his adversaries.]
30 If I must needs glory, I will glory of the things that concern my weakness.
31 The God and Father of the Lord Jesus, he who is blessed for evermore knows that I lie not.
32 In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me:
33 and through a window was I let down in a basket by the wall, and escaped his hands.
[Glorying in his physical weaknesses is the subject of the next chapter, which is without doubt the most definitive chapter in the bible on the subject of why good people suffer. He starts here -- our sufferings and weaknesses are things to be gloried in. Not to be proud of, for sure, because nothing justifies pride. But to take satisfaction in them and to ultimately obtain happiness from them. This is unfathomable to those who are worldly minded, and this is a test of whether or not we as individuals have the mind of Christ or the mind of this world. Verse 31 is another oath as we discussed in conjunction with verse 10. It seems that Paul had the intention of stopping right here, but then thought of another relevant example to further prove his case to them that he gives in verses 32 and 33. This is recorded for us in Acts 9:25, although Paul gives more detail here indicating that the Jews conspired with the political powers to kill Paul.]
2 Corinthians 12
[This brings us to one of the most informative chapters in the entire bible in that it answers many of the questions posed by Job for which he did not receive an answer other than "God knows best." The question that has intrigued mankind since day one is: Why do bad things happen to good people. Paul gives a number of them in this chapter, and has already given several in the first 11 chapters (e.g., in Chapter 1 he showed how those who are afflicted can comfort others who are similarly afflicted). But here he goes into much more depth and is much more definitive. We might be tempted to thank the Corinthians that they behaved the way that they did, for if they had not, we would not have this insight, and least not in all of its divine sublimity that exists here. But then, we might also thank Satan for creating the circumstances of Job and all of his suffering for which, we might ask -- why was he put through all of that? The only answer we can think of is that we would not have the book of Job had he not been put through all of that. And to some extent what applied to Job applies to Paul. Both Job and Paul are in a comfortable place now, and they thank God for their trials and suffering.]
12:1 I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord.
[The Corinthians forced Paul to "glory," a word that we prefer to the prideful “brag” which is in some versions and should be understood that it is not prideful within this context. These words are used accomodatively. Paul was not bragging or glorying in himself, as we shall see. But it might be interpreted in that way by some, and these are the ones he is addressing with this verse. “I will come to visions and revelations” is a plea to them to bear with his “foolishness.”]
2 I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knows), such a one caught up even to the third heaven.
[There can be no doubt from what follows that Paul was that man. However, he uses the third person as a subtle means to convey his humility. The last thing he wants to do is to brag or to put forth that he earned and deserved what happened to him in this event. But, it did happen, and there is benefit now in discussing it. The third person indicates that Paul is stating that this could have happened to anyone of God’s choosing. It just happened to be him. That should not make the experience any more or any less valid in making the intended point.]
[What is the significance of whether he was "in the body" or not? We know it is super significant because Paul is about to repeat the parenthetical again in the next verse. We surmise that there must have been some debate at Corinth as to just how spiritual gifts of knowledge and prophecy were accomplished. Paul's answers this question with a definitive "I do not know!" Would that we would have the wisdom to know when to just put a subject down and declare -- we just do not know! Especially when it makes not a bit of difference one way or the other, as is the case here.]
3 And I know such a man (whether in the body, or apart from the body, I know not; God knows),
4 how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
[Clearly we see that Paradise is the third heaven. Some say that the Hebrews had the concept that the first heaven was space itself ("In the beginning God created the heavens ..."), and that the second heaven were the realm of the stars. If this is true, then the third heaven, here called Paradise, is a completely different realm that is not at all in space -- it is a spiritual realm referenced in the New Testament as Paradise. We can see no other alternative than this being the dwelling place of God with Jesus sitting on the right hand of His throne.]
5 On behalf of such a one will I glory: but on mine own behalf I will not glory, save in (my) weaknesses.
[Well, was this not you Paul? Yes, in the sense that it was Paul's body, but No in the sense that Paul brought this all to pass by his own righteousness or any other human power. Paul is figuratively portraying himself as a completely separate person. No doubt after this event occurred, he was wondering if it really had happened to him. And yet, by virtue of the truth that he consumed at that time and was henceforth able to proclaim, he knew that it had happened to him. We might add that in Paul's humility he had never written about this, and probably had never even told anyone about it prior to his being forced to do it at this point. How many of us would have been in such control of our egos?]
6 For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he sees me (to be), or hears from me.
[Confirming what we commented above, the last thing Paul wants to do is to take credit for this experience or to set himself up as some super Apostle because of it. They could see what Paul was by his teaching and his behavior -- he did not need to brag about an experience that he could not take the least bit of credit for. If Paul cannot tell us the words he heard, then just what has this vision got to do with the context here? The next verse will tell us.]
7 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.
[Benefits of Suffering #4. In simple terms, to make us humble or to stem our pride, especially in retrospect to an event that would make most people extremely proud. This verse is a profound statement packed with information -- let us attempt to unpack it:
- The reason Paul was given this particular thorn in the flesh was to keep him from being "exalted overmuch." Stated twice for emphasis. Some exaltation is in order -- after all, who could go through an experience like this without feeling good about it? But there is also the tendency, known perfectly by God, for a man to be proud of such an experience and to use it for his own self-aggrandizement. So here we have the first reason given in this chapter for any of us having thorns in the flesh -- to keep us humble.
- The thorn in the flesh was significant. It was not just arthritis or other maladies that might impact a man of Paul's age. It bothered Paul, as we can see -- to the point that he felt he would be a better servant of Jesus Christ without it.
- The malady was both a gift from God and a "messenger of Satan." All evil comes from Satan, and all sickness and pain originated from sin. But allowing Satan to afflict Paul seems in this case to be a preemptive strike by God on Paul's potential sin. Just as was the case of Job, Paul could have viewed this messenger of Satan to be a curse from God and blamed God for it. But neither Paul nor Job blamed God despite the fact that in neither case were they (Paul or Job) the cause of their pain. Paul did not choose to have the vision of Paradise; he did not ask for it. God turns all evil to an ultimate positive good -- Romans 8:28. Paul does not call it a messenger of God, although he does indicate that this was a gift from God.
- What was Paul's thorn in the flesh? We would be at a great disadvantage if we knew, dwelling on the example as opposed to the principle, as all humans are prone to do. When the bible is silent on something, then, if it were not silent, it would be to our detriment. The purpose of the silence of the scriptures is our benefit. Let us learn this lesson and respect the silence of the scriptures, and not try to fill in what we perceive are the gaps with clever guesses.]
8 Concerning this thing I besought the Lord thrice, that it might depart from me.
9 And he hath said unto me, My grace is sufficient for thee: for (My) power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.
[Benefits of Suffering #7. To understand the fact that God’s grace is sufficient for us by realizing that God’s power is made perfect in our weakness. If God’s “power is made perfect in weaknesses,” then our suffering is necessary for the purpose of demonstrating this. God's grace in the salvation of our souls is sufficient for us without our being healed of our physical ills. Paul's thorn in the flesh was allowed to continue to impress this fact upon his heart, soul and mind. It is not about the here and now; it is about eternity. Sometimes pain needs to persist for us and others to understand this. Paul’s “weakness” was not a minor inconvenience, and he wanted to be freed from it. It seems he was arguing that he could serve Christ better without it.]
[The first lesson we see here is that Paul did not (or possibly could not) use his spiritual power to heal himself, at least not in this circumstance. And so we learn one reason that there is no longer miraculous healing -- sometimes we just need to suffer. Miraculous healing was always to either reveal or confirm the truth. Since it has been totally revealed and confirmed, miracles are no longer needed (1 Corinthians 13). When we view the miraculous for worldly for any physical benefit, we are being worldly. True, most miracles brought some physical benefit, e.g., the feeding the 5000 brought a physical benefit; but its goal was never to feed all people or to make all sick people well. If it were, God could accomplish that in the blink of an eye. Sickness and all other maladies have a purpose, and to say that just because a person does not have enough faith he cannot be healed is to trivialize both faith and the purpose of God for bringing pain into this world to begin with.]
[God's power is made perfect in weakness. Paul has been admitting (sometimes sarcastically) his weaknesses from the outset of this letter. All of that was to create the foundation for his defense. It is the message that saves, not the messenger. If the messenger looked like the human incarnation of Hercules, we would be so fascinated with the messenger that we would miss the message. If we can see truth being expressed by frail, weak, stammering, and yes, even sinful men, and it still has the power to save, then does the glory go to the weak, frail messenger or to the truth of God's word (the gospel – Romans 1:16) and the power of the blood of Jesus Christ. This does not mean that we are to seek either sin or physical pain (as is done today in many false religions). It is so important for us to put our worldliness aside and grasp this principle, and sometimes the only way that we can accomplish God’s will for us is through experiencing pain ourselves.]
[Paul states that this enables “the power of Christ to rest upon me,” which is a final statement of this benefit. The power of Christ is the gospel (Rom. 1:16) in the sense that it is the source, when believed, of everlasting salvation. Pain in this life can make us look forward to our home eternally with God where there will be no more pain and suffering. See that this cannot possibly be attained through “faith healing” -- it is attained through suffering. Cannot we see how worldly is the idea that we can take advantage of our religion to benefit from miracles. There is certainly nothing wrong with asking for relief. Paul did. But he was MORE than satisfied when God gave him great reasons of not complying with his wish. In fact, he rejoiced, and so should we.]
10 Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong.
[Benefits of Suffering #8. To bring forth spiritual pleasure. These things can bring us pleasure, and we should take pleasure in them in that we can glorify God through them and despite them. God's strength can be better demonstrated in our own physical weaknesses than in our worldly strengths (e.g., money and health). Note further that in this verse Paul extends the concept from a physical pain to all afflictions (both physical and spiritual) that Christians suffer. So, distress and man-made pain, whatever the problems, they all fall under this umbrella. “Take pleasure” here is the same as “glorying” above, and it give it a special meaning in this context (as opposed to boasting). He did not look forward to the rest of his life of suffering from this thorn in the flesh to be a miserable existence. No, he gloried in his weakness knowing it would also glorify God.]
[Benefits of Suffering #9. To help us to become stronger spiritually: “for when I am weak, then am I strong.” This happens as we abandon seeking after the joys of this life and look forward to the ultimate victory in the world to come. 2 Tim 4:7-8: “I have fought the good fight, I have finished the course , I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.”]
11 I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing.
12 Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.
13 For what is there wherein ye were made inferior to the rest of the churches, except (it be) that I myself was not a burden to you? forgive me this wrong.
[A final apology for having to go through these things, and yet, are we not glad that he was forced to? Another example of God turning evil into a benefit for the righteous. They knew Paul, his moral excellence, his inherent goodness, his knowledge of the truth, and his demonstration of the miraculous powers of the Holy Spirit. He had delivered to them the ultimate gospel with all of the assistance that the Holy Spirit could provide to those who were accepting of it. But to those who were not, it would do them no good. And then Paul's final sarcastic shot at the critics: "forgive me this wrong." It has to bring a smile to our faces as we imagine how they must have slumped down in their seats to hear these words. There will be one more ...]
14 Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
15 And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
16 But be it so, I did not myself burden you; but, being crafty, I caught you with guile.
[It is like Paul has them in the corner and now administers the knockout punch with the sarcasm of verse 16. They accused him of some ulterior motive for not accepting pay; he sarcastically agrees stating that such guile will continue when he comes to them again not expecting anything from them. As for verse 14, he states that he has prepared on two previous occasions to come to them and was thwarted -- this is the third time and hopefully he will not be hindered at this point. This is not saying that he had come to them on two previous occasions, only that he was ready to do so and had prepared to do so two times in the past. While we can look at Paul’s intent in 1 Cor 16:5 and 2 Cor 1:15-16, we cannot find sufficient scriptural information on exactly when these two separate preparations took place. As a matter of expediency he informs them that he will not need anything from them. I am sure they opened up their homes to him in any event, but he was absolutely not expecting any payment for his coming to help them.]
17 Did I take advantage of you by any one of them whom I have sent unto you?
18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? (walked we) not in the same steps?
19 Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, (are) for your edifying.
[These words and the style by which they were given exuded love. When we are forced to use strong words with those we love, the tears are not be far behind. It not, then the words are out of vengeance and not out of love. Here it is good if we can experience not just what Paul says and the circumstances of the conflict, but we should connect with his feelings of grief that he is being forced to deal with them over such contrived matters.]
20 For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means (there should be) strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults;
21 lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.
[This strikes at the heart of what was causing Paul such concern. Was it personal? Yes, it had to be, just as is our concern for our children of the flesh, so was Paul's concern for his spiritual children. He had fear that when he came he would not find them serving the Lord as they should. This was clearly the greatest suffering that he had to endure.]
2 Corinthians 13
13:1 This is the third time I am coming to you. At the mouth of two witnesses or three shall every word established.
[See 12:14 -- he had not been there two previous times, he had prepared and intended to come to them, but was not able. The second sentence seems to be referring to the following verses, which involve church discipline. They quote from Deuteronomy 20:16 and Matthew 18:16 (although we are not affirming that Paul had access to Matthew at this point, only that this was a well-established principle in the churches as it was in the synagogues).]
2 I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare;
3 seeing that ye seek a proof of Christ that speaks in me; who to you-ward is not weak, but is powerful in you:
4 for he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we shall live with him through the power of God toward you.
[Verse 12:21 mentions some of the sins that he was concerned about. The power of God, the gospel of Jesus Christ, includes provisions for church discipline (e.g., Matthew 18; 1 Corinthians 5; 2 Thessalonians 3 6-16). This is what Paul is speaking of in stating that he would not spare. Some were seeking proof that Paul was a legitimate apostle (proof of "Christ that speaks in me"). Perhaps tempting him to perform miracles as some (and even Satan) tempted Christ, but he would not respond to their petty enticements. He then refers to Christ as someone "who to you-ward is not weak, but is powerful in you." We suggest that this is sarcasm. They surely thought of themselves as being strong and powerful both physically and spiritually. Verse 4 is sublime to the extreme -- let us parse it out. It starts out "for he was crucified through weakness." Clearly the weakness here is of a physical and not at all of a spiritual nature. Jesus was infinitely strong spiritually. The "weakness" here is obviously being contrasted with the previous clause that indicated that the Corinthians were not weak and that Christ was "powerful in you." These words that seem to be sarcastic in that he is contrasting them with Jesus who was weak according to worldly wisdom. A contrast between the physical and the spiritual follows "yet he lives through the power of God." It was the power of God that raised and sustains Christ ("he lives"). Is this referring to Jesus being in heaven with God? We are more inclined to apply the "he lives" statement to the fact that he is in the world today through his teaching, which is the power of God, his gospel (Romans 1:16). Paul then turns the interpretation onto himself: "For we also are weak in him" -- weak like Christ was weak (i.e., physically). Paul brings this up because this is what he had been accused of, specifically not being powerful in his speech when he was with them. But, as Jesus was resurrected from his weakness to the flesh (i.e., physical death, the ultimate weakness), so Paul will overcome his weaknesses (perhaps referring back to the thorn in the flesh of Chapter 12). And that (spiritual) life that has the power to transcend physical death will enable Paul to live through the gospel toward their benefit. Re-read this entire passage again to see how this is also reflecting on Paul's assuring the proper exercise of church discipline. We do not see apostles specifically exercising this disciple, which is clearly a prerogative of the church and no one man (albeit an apostle). We do see Paul rendering judgment against the man living with his father's wife in 1 Cor. 5; but even there Paul encourages church discipline -- it was not anything that he could do effectively just by his own actions.]
5 Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate.
6 But I hope that ye shall know that we are not reprobate.
[Reprobate is an adjective describing a morally unprincipled person, and carrying with it the idea that this immorality will result in condemnation. How could the Corinthians try themselves? Was he commanding some type of church council that would rule on the integrity of each Christian. Certainly not. The command here is to individuals for each of them (and us) to look within own hearts to determine if "Christ is in you." As for this last phrase, we can do no better than to refer the reader to Romans 8 and our comments on that chapter. Clearly Paul felt that individuals had the capability of looking within themselves to determine this. But this is not a matter of testing our feelings in this regard. It is a matter of comparing ourselves to the behavior of one who had Christ living in him (perhaps Paul himself -- Galatians 2:20). Other passages that might relate closely:
- 1 Cor. 13:12: "For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known."
- James 1:25: "But he that looketh into the perfect law, the (law) of liberty, and (so) continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing."
- Galatians 5:24: "And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof."
- Rom 6:3-7: "Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with (him) in the likeness of his death, we shall be also (in the likeness) of his resurrection; knowing this, that our old man was crucified with (him), that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin."]
7 Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.
8 For we can do nothing against the truth, but for the truth.
9 For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting.
[Paul's purpose in praying that they do no evil was not to glorify himself. His concern was for them. The phrase: " ... though we be as reprobate" is a further sarcastic slap at those who would accuse Paul of evil. He is saying as we might say: "Fine, have it your way, no problem, you can regard me as reprobate. That will not defeat my purpose." The "for" in verse 8 is linking back to "that ye may do that which is honorable." That was Paul's motivation in his exhortations and his rebukes. Verse 8 has to be interpreted in the light of the preceding verse both in this chapter and in Chapter 12. Paul stated that he rejoiced when he was weak as long as they were strong spiritually. He is not admitting to being weak, and we find some sarcasm here as well. His rejoicing in when they were strong had to do with their being strong spiritually. Paul prayed that they be strong spiritually and that they go on to become fully grown (perfect) in the Lord.]
10 For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.
[See 2 Cor. 1:23-2:2 for the reason that Paul delayed in coming to them.]
11 Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you.
12 Salute one another with a holy kiss.
[See the notes on 1 Cor. 16:20.]
13 All the saints salute you.
14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.
[Since the Father, Son and Holy Spirit are united in all things, this would include grace, love and communion (fellowship, sharing). The distribution of these attributes over the Three is not to indicate that one possessed the attribute more than the other. It was rather to show that there are three distinct persons who are united in possessing the attributes of being Divine, Deity and Godhood.]
Benefits of Suffering
The following is a recap of the benefits of suffering that have been highlighted throughout this commentary, with the verse references given:
- Ability to comfort others – 1:6
- Increase trust in God as opposed to selves – 1:9
- Enables us to manifest Jesus in our bodies – 4:11
- “Works for us far more exceeding (huperboleen) ...eternal weight of glory” 4:17
- “Rejoiced the more” – 7:7, 13
- To make us more humble; stem our pride – 12:7
- To see (1) sufficiency of God’s grace and (2) God’s perfect power – 12:9
- To provide us with spiritual pleasure (“I take pleasure”) – 12:10
- To become strong spiritually – 12:10
Go to 2 Corinthians 6-10