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Study Notes

The Lens: Strength January 24, 2016

2 Corinthians 11:29-12:10 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying. 32 At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me, 33 but I was let down in a basket through a window in the wall and escaped his hands.

12:1 I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and revelations of the Lord. 2 I know a man in Christ who fourteen years ago was caught up to the third heaven--whether in the body or out of the body I do not know, God knows. 3 And I know that this man was caught up into paradise--whether in the body or out of the body I do not know, God knows-- 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 Though if I should wish to boast, I would not be a fool, for I would be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me. 7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

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Study Notes

2 CORINTHIANS 12:1–10 The Vision and the Thorn

1 I just have to boast—not that there’s anything to be gained by it; but I’ll go on to visions and revelations of the Lord. 2 Someone I know in the Messiah, fourteen years ago (whether in the body or out of the body I don’t know, though God knows), was snatched up to the third heaven. 3 I know that this Someone person (whether in the body or apart from the body I don’t know, God knows)—4 this person was snatched up to Paradise, and heard … words you can’t pronounce, which humans aren’t allowed to repeat. 5 I will boast of Someone like that, but I won’t boast of myself, except of my weaknesses. 6 If I did want to boast, you see, I wouldn’t be mad; I’d be speaking the truth. But I’m holding back, so that nobody will think anything of me except what they can see in me or hear from me, 7 even considering how remarkable the revelations were.

As a result, so that I wouldn’t become too exalted, a thorn was given to me in my flesh, a messenger from the satan, to keep stabbing away at me. 8 I prayed to the Lord three times about this, asking that it would be taken away from me, 9 and this is what he said to me: ‘My grace is enough for you; my power comes to perfection in weakness.’ So I will be all the more pleased to boast of my weaknesses, so that the Messiah’s power may rest upon me. 10 So I’m delighted when I’m weak, insulted, in difficulties, persecuted and facing disasters, for the Messiah’s sake. When I’m weak, you see, then I am strong.

Daedalus was a legendary Greek sculptor and craftsman, famous throughout the ancient world for his many clever inventions. It’s probable that he really did exist, though many of the stories about him and his work are clearly made up after his time. Some said that the statues he carved could move all by themselves. But the thing for which he’s most famous is flying.

Daedalus had gone to Crete, where he worked for the equally famous king Minos, and built for him the great labyrinth which comes into other ancient stories. But when he wanted to leave the island again, Minos wouldn’t let him; so he applied his inventor’s brain to the problem, and figured out a way to fly. He made wings out of birds’ feathers, and attached them to his arms and shoulders with wax. He did the same for his son, Icarus. Off they flew, and were heading back to mainland Greece; but Icarus became too excited by this new form of travel, and wanted to fly, not onwards to their destination, but upwards towards the sun. Daedalus did his best to warn him that this would be dangerous, but the headstrong Icarus didn’t listen. Then, sure enough, as he got closer to the sun, the heat began to melt the wax holding his wings in place. Off came the feathers, and Icarus fell into the sea and was drowned.

The story was often told in the ancient world, and often painted in the Renaissance period. The moral was obvious: don’t fly too high, or you may come to a bad end. Don’t be


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too proud, or presume too much on the strange things that can happen, or everything may go horribly wrong. This is a well-known moral lesson in many cultures.

What we find in this passage is the more particularly Christian version of the same point. Paul is speaking of the extraordinary and lavish spiritual experiences he has had, but in the same breath he speaks of his ‘thorn in the flesh’. He couldn’t simply enjoy living on a higher plane than everyone else; that might easily have made him too exalted. He might have become proud. He might have thought he could boast …

… Which is of course the point. This is the climax of his own ‘boasting’ list, which he has carefully constructed in such a way as to pull the rug out from under the ‘boasting’ which the rival teachers have been indulging in at Corinth. Not content with the teasing parody of standard social boasting in chapter 11, Paul now comes to the heart of the matter. The other teachers have placed great emphasis on spiritual experiences, on the wonderful things they have seen in visions and revelations, on the divine or angelic words they have heard. ‘Ordinary’ Christians would be in awe of them. Surely they must be super-spiritual, to have that kind of experience! Surely (they will have thought) such people must have been lifted beyond the condition of folk like ourselves! And so Paul takes it upon himself to show how even the most exalted spiritual experiences are to be understood within the framework of the gospel.

The teachers in Corinth would have told stories about themselves: I was transported to another realm, I heard this, I saw that, I met an angel. Paul refuses to do this—though it becomes clear by verse 7 that he is indeed talking about himself. He talks about Someone, someone he knows who is a member of the Messiah’s family.

The teachers would have liked what people today call an ‘up-to-date testimony’. What has been happening in your spiritual life this last week? they might ask. Paul tells them a story about something that happened fourteen years ago. What, Paul, nothing more recent than that? No visions in the last few days?

The teachers would have been delighted to explain in great detail what had happened to them: whether they had been transported bodily to another place (like Ezekiel in the Old Testament), or whether this was some kind of out-of-the-body experience. Paul has no idea what was going on. He has no explanation. Enough to know that God knows.

The teachers would have been eager to come back with news of the wonderful words they had heard. What wisdom, what insight, what truth now to be revealed! Paul declares that this Someone person heard—but he’s not allowed to say the words. Nobody is allowed to speak them.

By now the point is getting across. Visions and revelations do happen. Wonderful, uplifting, exalted spiritual states do occur. They are in a different league altogether from the states of mind and consciousness most of us experience most of the time. They can be


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real and magnificent gifts of God, marvellously encouraging, a real taste of paradise itself. But they are not given to people in order to make them special. To think like that is to fly too high, to forget that, in this life, the wings are always fastened on with wax.

A Roman general or emperor, parading through the throng of cheering crowds at a great triumphal procession, would have a slave in the chariot with him, whose job it was to whisper in his ear, ‘Remember, you too are mortal.’ The ancients recognized—mostly—that it was dangerous to become too elated; you could become guilty of what they called ‘hubris’, arrogant pride. Paul, too, has something that whispers like that in his ear: ‘a thorn in my flesh’.

There has been endless speculation about what this was. A recurrent disease is the most likely guess, but we have no idea what sort. Or it might simply be the regular persecution which Paul always suffered, as he said in the previous chapter. But the point is not just that it happened, and niggled away at him so that he couldn’t simply enjoy his wonderful spiritual experiences for their own sake. The point is that he prayed hard and long for God to take it away, and God said ‘No’. That is the ultimate answer to the boasting of the Corinthian teachers.

You can feel their expectations building up as Paul tells the story of this satanic ‘messenger’ that has come to trouble him. Surely, Paul, the teachers would have said, it can’t be God’s will for you to suffer such a thing? Claim the victory of Jesus over the satan, and you’ll get rid of it! Yes, says Paul, three times I prayed to the Lord about it … (and the Corinthians, listening, will be thinking: And on the third time the Lord took it away …) and God said—something quite different from what anyone had been expecting. Now at last Paul is allowed, it seems, to reveal a direct word that he has received from God, but it isn’t a word that will let him or anyone else become puffed up in their own self-importance. Instead, it is one of the most comforting, reassuring, healing and steadying ‘words of the Lord’ ever recorded: ‘My grace is enough for you; my power comes to perfection in weakness.’ This is, after all, the same lesson he was trying to teach the Corinthians at the beginning of the first letter. In a sense, it is the underlying lesson he has been trying to teach them all through. ‘When I am weak, then I am strong.’ God’s power and human power are not only not the same thing; often the second has to be knocked out of the way altogether for the first to shine through as God desires and intends.

Paul knew all about rich and varied spiritual experiences, visions and revelations. Just as he spoke in tongues more than all the Corinthians (1 Corinthians 14:18), but chose to speak ordinary human languages in church so that others would be built up in faith, so he has spiritual experiences of all sorts, but knows that the important point is not his spirituality—let alone any ‘power’ that that might give him—but God’s grace. He has discovered that there is a different kind of strength, the kind that’s really worth having, and that to possess it you have to be weak. And he’s discovered that that is part of what the


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gospel of the crucified Messiah is all about. 1

30–33 As a final example of the things which show my weakness, Paul narrates the story of his flight from Damascus, his first taste of persecution, which seems to have left an indelible imprint upon him. Unlike the trials list of vs 23b–29, which could be construed as triumphalist (‘All these difficulties I have overcome in order to fulfil my commission’), the ignominious flight from Damascus contains little of which Paul felt he could be proud. By highlighting all these things which show his weakness and humiliation and not his strength Paul presents himself as a true servant of Christ. Jesus said that those who followed him would suffer persecution just as he did, and Paul shows that this was his experience as an apostle. By introducing this idea into the debate going on in Corinth about who were true apostles, Paul not only supports his own claim but also undermines the claims of his opponents.

12:1 Paul now goes on to boast about his visions and revelations from the Lord. He is conscious that there is nothing to be gained by doing so, but much to be lost if he does not. Evidently his opponents had criticized his claim to be an apostle saying that he had not experienced visions and revelations. Paul puts the record straight.

2–4 Of the many visions and revelations he had experienced (Acts 9:4–6; 16:9–10; 18:9–11; Gal. 1:15–16), Paul singles out one which occurred fourteen years ago, and therefore some years after his conversion. Paul felt himself caught up to the third heaven … to paradise where he heard things that a man is not permitted to tell. He does not know whether this experience was in the body or apart from the body, and neither, therefore, can we. In the literature of both the Jewish and Gentile worlds there are parallels to the apostle’s experience of rapture, and from these parallels three things may be learned of Paul’s experience. First, the experience he spoke of was understandable to his contemporaries. Secondly, such an experience was believed to be awe-inspiring, and this explains in part Paul’s great reticence in describing it. Thirdly, having had such an experience would place him on a level with the great heroes of faith, and by claiming such an experience Paul could completely outflank his opponents.

5–6 It is remarkable that Paul did not make maximum capital out of his experience. Instead, he seeks to separate himself from the Paul who had had that experience fourteen years ago. Having disclosed the bare fact in order to meet the criticism of his opponents, he quickly directs attention away from it and to his weakness as the only safe ground of boasting. Though he adds, to silence criticism, that if he chose to boast he would be speaking the truth. But in fact he refrains because he wants people’s evaluation of him to be based upon what they see and hear of him now, not upon some experience he had fourteen years ago. 7 Instead of making capital out of his experience Paul immediately explains how

1 Wright, T. (2004). Paul for Everyone: 2 Corinthians (pp. 129–133). London: Society for Promoting Christian Knowledge.


Study Notes

he was kept from being too elated about it. It is important to recognize that in both the OT and the NT Satan has no power other than that allowed him by God, and that even his evil designs are made to serve God’s purposes. In this case, the messenger of Satan was used by God to keep me from becoming conceited, clearly not what Satan had in mind. There has been much speculation about the nature of Paul’s thorn in the flesh, but there is simply insufficient data to decide what affliction he suffered.

8–10 Paul pleaded with the Lord three times that the ‘thorn’ be taken away. His plea was not granted, but he was told, My grace is sufficient for you, for my power is made perfect in weakness. In other words, God promised Paul that in the midst of the weakness and frustration which this ‘thorn’ produced, he would find God’s power all the more present. Having heard such a word from God, Paul is able to boast about weaknesses, not because he enjoys them but because he knows that the power of Christ rests upon him in his weaknesses. He then goes on to apply this word of God to other areas of his life in which he confronts weakness and suffering, for when I am weak, then I am strong. Paul’s purpose in speaking in this way was not just to help his readers understand more about human weakness and God’s power. His opponents had criticized his claims to apostleship on the grounds of weakness (cf. 10:10; 11:21), and they probably regarded the many persecutions and insults that Paul had experienced as inconsistent with his claim to be an apostle. By setting out the divine principle of power manifested through weakness, Paul at once defended his own claim to apostleship and neutralized the criticisms of his opponents. 11–12 Paul is conscious that what he has just said has been an exercise in foolishness, but the Corinthians themselves drove him to it. He says, I ought to have been commended by you, and if that had been done then he would not have had to commend himself. People do not need to indulge in the unpleasant act of self-commendation when their friends, or those to whom they have ministered, take positive action to defend their integrity when it is called into question unfairly. Paul reminds his readers that he is not in the least inferior to the ‘super-apostles’ in respect of the things that mark an apostle, for signs, wonders, and miracles had been performed by him among the Corinthians. In this respect they were no less favoured than those of other churches that he had founded. 13 The only respect in which they could be said to be inferior was, Paul says ironically, that I never was a burden to you (i.e. he never accepted financial support from them). The significance of this fact had been twisted and used against the apostle as evidence that he did not love the Corinthian believers (cf. 11:7–11). Paul refuses to take such criticisms seriously and responding with great irony says, Forgive me this wrong! He implies that it is a strange thing indeed that they should object to being not burdened or exploited by him (cf. 11:20).

2

2 Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., pp. 1203–1204). Leicester, England; Downers Grove, IL: InterVarsity Press.


Study Notes

29. Who is weak. How many there are that allow all offences to pass by unheeded—who either despise the infirmities of brethren, or trample them under foot! This, however, arises from their having no concern for the Church. For concern, undoubtedly, produces συµπάθειαν, (sympathy,) which leads the Minister of Christ to participate in the feelings of all,3 and put himself in the place of all, that he may suit himself to all.

30. If he must glory. Here we have the conclusion, drawn from all that has gone before—that Paul is more inclined to boast of those things that are connected with his infirmity, that is, those things which might, in the view of the world, bring him contempt, rather than glory, as, for example, hunger, thirst, imprisonments, stonings, stripes, and the like—those things, in truth, that we are usually as much ashamed of, as of things that incur great dishonour.

31. The God and Father. As he was about to relate a singular feat, which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath,—when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul’s first apprenticeship, as appears from Luke, (Acts 9:23–25); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this—that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord’s work.

It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favours, honourable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight.

Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. This consideration will exempt Paul entirely from blame.


Study Notes

Chapter 12 1. It is not expedient for me to glory. Now, when as it were in the middle of the course, he restrains himself from proceeding farther, and in this way he most appropriately reproves the impudence of his rivals, and declares that it is with reluctance, that he engages in this sort of contest with them. For what a shame it was to scrape together from every quarter commendations, or rather to go a-begging for them, that they might be on a level with so distinguished a man! As to the latter, he admonishes them by his own example, that the more numerous and the more excellent the graces by which any one of us is distinguished, so much the less ought he to think of his own excellence. For such a thought is exceedingly dangerous, because, like one entering into a labyrinth, the person is immediately dazzled, so as to be too quick-sighted in discerning his gifts, while in the mean time he is ignorant of himself. Paul is afraid, lest this should befall him. The graces conferred by God are, indeed, to be acknowledged, that we may be aroused,—first, to gratitude for them, and secondly, to the right improvement of them; but to take occasion from them to boast—that is what cannot be done without great danger.

For I will come 1 to visions. “I shall not creep on the ground, but will be constrained to mount aloft. Hence I am afraid, lest the height of my gifts should hurry me on, so as to lead me to forget myself.” And certainly, if Paul had gloried ambitiously, he would have fallen headlong from a lofty eminence; for it is humility alone, that can give stability to our greatness in the sight of God.

Between visions and revelations there is this distinction—that a revelation is often made either in a dream, or by an oracle, without any thing being presented to the eye, while a vision is scarcely ever afforded without a revelation, or in other words, without the Lord’s discovering what is meant by it.

2. I knew a man in Christ. As he was desirous to restrain himself within bounds, he merely singles out one instance, and that, too, he handles in such a way as to show, that it is not from inclination that he brings it forward; for why does he speak in the person of another rather than in his own? It is as though he had said, “I should have preferred to be silent, I should have preferred to keep the whole matter suppressed within my own mind, but those persons will not allow me. I shall mention it, therefore, as it were in a stammering way, that it may be seen that I speak through constraint.” Some think that the clause in Christ is introduced for the purpose of confirming what he says. I view it rather as referring to the disposition, so as to intimate that Paul has not here an eye to himself, but looks to Christ exclusively.

When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, that he did not himself understand the manner of it. Nor should this appear to us incredible, inasmuch as he sometimes manifests himself to us in such a way, that the manner of his doing so is, nevertheless, hid from our view. At the same


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time, this does not, in any degree, detract from the assurance of faith, which rests simply on this single point—that we are aware that God speaks to us. Nay more, let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. (Deut. 29:29.) He says, then, that he does not know, whether he was wholly taken up—soul and body—into heaven, or whether it was his soul only, that was caught up.

Fourteen years ago. Some enquire, also, as to the place, but it does not belong to us to satisfy their curiosity. The Lord manifested himself to Paul in the beginning by a vision, when he designed to convert him from Judaism to the faith of the gospel, but he was not then admitted as yet into those secrets, as he needed even to be instructed by Ananias in the first rudiments. (Acts 9:12.) That vision, therefore, was nothing but a preparation, with the view of rendering him teachable. It may be, that, in this instance, he refers to that vision, of which he makes mention also, according to Luke’s narrative. (Acts 22:17.) There is no occasion, however, for our giving ourselves much trouble as to these conjectures, as we see that Paul himself kept silence respecting it for fourteen years, and would not have said one word in reference to it, had not the unreasonableness of malignant persons constrained him.

Even to the third heaven. He does not here distinguish between the different heavens in the manner of the philosophers, so as to assign to each planet its own heaven. On the other hand, the number three is made use of (κατʼ ἐζοχὴν) by way of eminence, to denote what is highest and most complete. Nay more, the term heaven, taken by itself, denotes here the blessed and glorious kingdom of God, which is above all the spheres, and the firmament itself, and even the entire frame-work of the world. Paul, however, not contenting himself with the simple term, adds, that he had reached even the greatest height, and the innermost recesses. For our faith scales heaven and enters it, and those that are superior to others in knowledge get higher in degree and elevation, but to reach the third heavens has been granted to very few.

4. In paradise. As every region that is peculiarly agreeable and delightful is called in the Scriptures the garden of God, it came from this to be customary among the Greeks to employ the term paradise to denote the heavenly glory, even previously to Christ’s advent, as appears from Ecclesiasticus. (Sirach, 40:17, 27.) It is also used in this sense in Luke 23:43, in Christ’s answer to the robber—“To-day shalt thou be with me in paradise,” that is, “Thou shalt enjoy the presence of God, in the condition and life of the blessed.”

Heard unspeakable words. By words here I do not understand things, as the term is wont to be made use of after the manner of the Hebrews; for the word heard would not correspond with this. Now if any one inquires, what they were, the answer is easy—that it is not without good reason that they are called unspeakable words, and such as it is unlawful to utter. Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I


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answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted. Let us consider for a little, how many adversaries his doctrine had, and of what sort they were; and farther, with what a variety of artifices it was assailed, and then we shall wonder no longer, why he heard more than it was lawful for him to utter.

From this, too, we may gather a most useful admonition as to setting bounds to knowledge. We are naturally prone to curiosity. Hence, neglecting altogether, or tasting but slightly, and carelessly, doctrine that tends to edification, we are hurried on to frivolous questions. Then there follow upon this—boldness and rashness, so that we do not hesitate to decide on matters unknown, and concealed.

From these two sources has sprung up a great part of scholastic theology, and every thing, which that trifler Dionysius has been so daring as to contrive in reference to the Heavenly Hierarchies. It becomes us so much the more to keep within bounds, so as not to seek to know any thing, but what the Lord has seen it good to reveal to his Church. Let this be the limit of our knowledge.

5. Of such a man. It is as though he had said: “I have just ground for glorying, but I do not willingly avail myself of it. For it is more in accordance with my design, to glory in my infirmities. If, however, those malicious persons harass me any farther, and constrain me to boast more than I am inclined to do, they shall feel that they have to do with a man, whom God has illustriously honoured, and raised up on high, with a view to his exposing their follies.

6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply—“You are not inclined for it, because it is not in your power,” he anticipates such a reply. “I would have it quite in my power,” says he, “on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it.” He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a settled matter, that his glorying was as humble as it was well founded. Erasmus has rendered it—“I spare you,”1 but I prefer to understand it as meaning—“I refrain,” or, as I have rendered it, “I forbear.”

Lest any one should think of me. He adds the reason—because he is contented to occupy the station, which God has assigned him. “My appearance,” says he, “and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed.” Here we perceive what great modesty there was in this man, inasmuch, as he


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was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.

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. 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. 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.1 For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. “The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride.”

At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me; by which expression he elegantly expresses this idea—that he has been brought under control. For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labour, 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


Study Notes

Master, but buffetings, to fill them with shame, and beat down all forwardness. Now let all the pious take notice as to this, that they may see 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.” 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 manslayer 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.

8. For this thing I besought the Lord thrice. Here, also, the number three is employed to denote frequent repetition. He means, however, to intimate, that this annoyance had been felt by him distressing, inasmuch as he had so frequently prayed to be exempted from it. For if it had been slight, or easy to be endured, he would not have been so desirous to be freed from it; and yet he says that he had not obtained this: hence it appears, how much need he had of being humbled. He confirms, therefore, what he had said previously—that he had, by means of this bridle, been held back from being haughty; for if relief from it had been for his advantage, he would never have met with a refusal.

It may seem, however, to follow from this, that Paul had not by any means prayed in faith, if we would not make void all the promises of God. “We read everywhere in Scripture, that we shall obtain whatever we ask in faith: Paul prays, and does not obtain.” I answer, that as there are different ways of asking, so there are different ways of obtaining. We ask in simple terms those things as to which we have an express promise—as, for example, the perfecting of God’s kingdom, and the hallowing of his name, (Matt. 6:9,) the remission of our sins, and every thing that is advantageous to us; but, when we think that the kingdom of God can, nay must be advanced, in this particular manner, or in that, and that this thing, or that, is necessary for the hallowing of his name, we are often mistaken in our opinion. In like manner, we often fall into a serious mistake as to what tends to promote our own


Study Notes

welfare. Hence we ask those former things confidently, and without any reservation, while it does not belong to us to prescribe the means. If, however, we specify the means, there is always a condition implied, though not expressed. Now Paul was not so ignorant as not to know this. Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labour, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him. For the reason, why he sometimes mercifully refuses to his own people, what, in his wrath, he grants to the wicked, is this—that he foresees better what is expedient for us, than our understanding is able to apprehend.

9. He said to me. It is not certain, whether he had this answer by a special revelation, and it is not of great importance. For God answers us, when he strengthens us inwardly by his Spirit, and sustains us by his consolation, so that we do not give up hope and patience. He bids Paul be satisfied with his grace, and, in the mean time, not refuse chastisement. Hence we must bear up under evil of ever so long continuance, because we are admirably well dealt with, when we have the grace of God to be our support. The term grace, here, does not mean here, as it does elsewhere, the favour of God, but by metonymy, the aid of the Holy Spirit, which comes to us from the unmerited favour of God; and it ought to be sufficient for the pious, inasmuch as it is a sure and invincible support against their ever giving way.

For my strength. Our weakness may seem, as if it were an obstacle in the way of God’s perfecting his strength in us. Paul does not merely deny this, but maintains, on the other hand, that it is only when our weakness becomes apparent, that God’s strength is duly perfected. To understand this more distinctly, we must distinguish between God’s strength and ours; for the word my is emphatic. “My strength,” says the Lord, (meaning that which helps man’s need—which raises them up when they have fallen down, and refreshes them when they are faint,) “is perfected in the weakness of men;” that is, it has occasion to exert itself, when the weakness of men becomes manifest; and not only so, but it is more distinctly recognised as it ought to be. For the word perfected has a reference to the perception and apprehension of mankind, because it is not perfected unless it openly shines forth, so as to receive its due praise. For mankind have no taste of it, unless they are first convinced of the need of it, and they quickly lose sight of its value, if they are not constantly exercised with a feeling of their own weakness.

Most gladly, therefore. This latter statement confirms the exposition that I have given. I will glory, says he, in my infirmities, that the power of Christ may dwell in me. Hence, the man that is ashamed of this glorying, shuts the door upon Christ’s grace, and, in a manner, puts it away from him. For then do we make room for Christ’s grace, when in true humility of mind, we feel and confess our own weakness. The valleys are watered with rain to make them fruitful, while in the mean time, the high summits of the lofty mountains remain dry. Let that man, therefore, become a valley, who is desirous to receive the heavenly rain of


Study Notes

God’s spiritual grace.

He adds most gladly, to show that he is influenced by such an eager desire for the grace of Christ, that he refuses nothing for the sake of obtaining it. For we see very many yielding, indeed, submission to God, as being afraid of incurring sacrilege in coveting his glory, but, at the same time, not without reluctance, or at least, less cheerfully than were becoming.

10. I take pleasure in infirmities. There can be no doubt, that he employs the term weakness in different senses; for he formerly applied this name to the punctures that he experienced in the flesh. He now employs it to denote those external qualities, which occasion contempt in the view of the world. Having spoken, however, in a general way, of infirmities of every kind, he now returns to that particular description of them, that had given occasion for his turning aside into this general discourse. Let us take notice, then, that infirmity is a general term, and that under it is comprehended the weakness of our nature, as well as all tokens of abasement. Now the point in question was Paul’s outward abasement. He proceeded farther, for the purpose of showing, that the Lord humbled him in every way, that, in his defects, the glory of God might shine forth the more resplendently, which is, in a manner, concealed and buried, when a man is in an elevated position. He now again returns to speak of his excellences, which, at the same time, made him contemptible in public view, instead of procuring for him esteem and commendation.

For when I am weak, that is—“The more deficiency there is in me, so much the more liberally does the Lord, from his strength, supply me with whatever he sees to be needful for me.” For the fortitude of philosophers is nothing else than contumacy, or rather a mad enthusiasm, such as fanatics are accustomed to have. “If a man is desirous to be truly strong, let him not refuse to be at the same time weak. Let him,” I say, “be weak in himself, that he may be strong in the Lord.” (Eph. 6:10.) Should any one object, that Paul speaks here, not of a failure of strength, but of poverty, and other afflictions, I answer, that all these things are exercises for discovering to us our own weakness; for if God had not exercised Paul with such trials, he would never have perceived so clearly his weakness. Hence, he has in view not merely poverty, and hardships of every kind, but also those effects that arise from them, as, for example, a feeling of our own weakness, self-distrust, and humility.

3

11:29–31. Paul’s identifying with the “weak” would again offend the socially powerful leaders in the Corinthian church, who would view it as a sign of low status. To boast in his weakness inverts his opponents’ entire position.

11:32. Aretas IV controlled Nabataea, the region around Syrian Damascus, and may have controlled Damascus itself about A.D. 34–39 (he died about 39–40). If he did not actually control Damascus, he certainly wielded political influence beyond his immediate sphere of

3 Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 2, pp. 362–380). Bellingham, WA: Logos Bible Software.


Study Notes

legal jurisdiction. Because most of the caravan trade from the east passed through his kingdom, it was the strongest and wealthiest of the minor kingdoms of the Near East.

11:33. The “window” Paul mentions would have belonged to a house built along the city wall; many houses were built on such walls. Paul’s strategy was borrowed from the Old Testament (Josh 2:15; cf. 1 Sam 19:12). Acts 9:25 mentions this escape. This was hardly the sort of heroism in which high-status people would boast, because they did not value being in trouble with the authorities, even for the cause of Christ.

12:1–10 Revelations and Weakness

12:1. Although Paul spoke of his spiritual experiences only when forced to do so (e.g., 1 Cor 14:18), it is clear that he, like many Old Testament prophets, regularly experienced visions and revelations. Some Jewish writers of Paul’s day diligently cultivated visionary experiences with fasting and sleep deprivation, but there is no indication that Paul sought visions; rather, he was “caught up” (v. 2; see comment on Rev 4:2).

12:2–4. “Fourteen years ago” was perhaps a decade after Paul’s conversion. Because later Jewish teachers sometimes used “that person” as “you” or “I,” it is possible that Paul here relates his own experience in the third person to avoid boasting. Some Greek writers suggested that one should describe one’s experience as another’s if one were ashamed to speak of it openly; analogously, some Jewish apocalyptists may have transferred their own visions to those heroes of the past in whose name they composed their writings. Willing to boast only in his weaknesses, Paul will not accept any praise for his personal revelations (cf. Prov 27:2).

Greek writers spoke of ascents of the soul, especially after death, as did Jewish mystics and apocalyptists. Jewish visionaries sometimes described their mystical experiences of heaven as being “caught up”; although they could mean that only their souls saw heaven, the experience was sometimes so vivid that the whole person seemed to be caught up (Ezek 2:2; 3:14, 24; 8:3; 11:1, 24), and some texts explicitly included the body in this experience (as in 1 Enoch). (The Jewish ascent stories sometimes emphasized the danger of the ascent, as in the case of the four rabbis, only one of whom reportedly escaped unscathed. But except for Philo, all the Jewish stories are either pseudonymous or later than Paul, so it is difficult to reconstruct the exact nature of Jewish mystical experience in Paul’s day.)

Visions given by God are not the same as the practice of some Greek sorcerers and wonderworkers and spiritist experiences in many cultures today, where the soul could travel abroad in astral projections; even Philo, the Jewish philosopher most influenced by Greek thought, saw ecstasy as the soul’s experience with God, not simply wandering


Study Notes

around on the earth.

In Jewish texts, “paradise,” the new Eden that was the opposite of hell (Gehenna), would exist on earth in the world to come but was reserved in the heavens in the present time. Different texts varied in the number of heavens they envisioned (from three to 365); three and seven were the most common numbers, and paradise was often thought to be located in one of these heavens. Paul’s “third heaven” probably means he thought in terms of three heavens, with paradise in the highest. (The lower atmosphere was usually regarded as the lowest “heaven.”) Many Greek readers thought that the pure soul would ascend to the highest heaven at death, so the Corinthian Christians would have no problem understanding Paul’s words here.

Revelations of deities in the Greek mystery cults were also “forbidden to be uttered”; some Jewish writers like Josephus and Philo applied this description to God’s highest wisdom or to the divine name.

12:5–6. One common rhetorical device was to say, “I could say this, but I won’t”; Paul uses this device here (also in Philem 19). If his opponents are boasting about their visions, Paul here outdoes them while maintaining the foolishness of their boasting.

12:7–8. “Flesh” here need not indicate a physical ailment (like the one in Gal 4:13), as is often supposed (so TEV); Paul may allude to the “thorn in Israel’s side,” the Canaanites God left in the land to keep Israel from exalting themselves (Num 33:55; Judg 2:3; cf. Josh 23:13; Ezek 28:24). Scholars debate exactly what Paul’s “thorn” was, but in view of the context and Paul’s “buffeting” (KJV, NASB) in this verse (cf. 1 Cor 4:11), it may be continuing persecutions; or this “messenger of Satan” might be an ironic insult against his opponents themselves (11:14–15). As in the Old Testament and most Jewish thought, God is here sovereign even over Satan and his angels.

12:8–10. Philosophers spoke of self-sufficiency, either to endure trials or sometimes because there were none. Paul’s idea here is quite different: God’s grace is sufficient, providing the power Paul needs. In paganism, divine power was especially displayed in magical wonders; for Paul, it is God’s power enabling one weak in himself to endure. Miracle reports in pagan temples often followed the same form as Paul’s request (v. 8) but concluded with the deity’s appearing to heal the person. Although Paul had performed many miracles (12:12), he would not boast in his miracles, as his opponents perhaps boasted in theirs; instead he boasts in his weakness.

4

11:29 “Who is weak without my being weak” Verse 29 has two rhetorical questions. When Paul sees churches and believers hurting, it hurts him and makes him furious at

4 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (2 Co 11:29–12:10). Downers Grove, IL: InterVarsity Press.


Study Notes

those who would cause little ones to stumble (cf. Matt. 18).

NASB “intense concern”

NKJV “burn with indignation”

NRSV “indignation”

TEV “filled with distress”

NJB “burn in agony”

Paul uses the term “burn” in a specialized sense in his Corinthian letters. It is not negative or destructive (cf. Eph. 6:16), but a metaphor for intense desire (cf. 1 Cor. 7:9).

NASB, TEV “to lead into sin”

NKJV, NRSV “made to stumble”

NJB “made to fall”

This is the Greek term skandalon, which literally referred to a baited trap-stick (cf. Rom. 11:9). It is used in the sense of moral failure (here and 1 Cor. 8:13) or possibly to be seduced by the false theology of the “super apostles” (cf. 1 Cor. 1:23; Gal. 5:11).

11:30 “if” This is a FIRST CLASS CONDITIONAL sentence.

“what pertains to my weakness” Paul’s trials and criticisms had caused him to realize that his strengths were from God and his weaknesses were an opportunity for God to receive the glory (cf. 12:1–10).

11:31 “God and Father of the Lord Jesus” This verse is an oath. Paul uses God’s name to assert the truthfulness of his statements quite often (cf. Rom. 1:9; 2 Cor. 1:18; 11:10, 11; Gal. 1:20; 1 Tim. 2:7)

“forever” This is literally “unto the ages” (cf. Rom. 1:25; 9:5; 11:36; 16:27). The same phrase, but singular, is found in 1 Cor. 8:13 and 2 Cor. 9:9. See Special Topic: This Age and the Age to Come at 1 Cor. 1:20.

11:32–33 “In Damascus the ethnarch under Aretas” Some say this is anticlimactic, but this was apparently the most embarrassing (weakest) moment of Paul’s life. It could refer to another charge of the false teachers. King Aretas (Harethath) was king of the Nabatean empire from 9 B.C. to A.D. 40. He was the father-in-law of Herod Antipas. The term “Aretas” is like the term “Pharaoh,” a title for all of the Nabatean kings who ruled in Petra. The “ethnarch” would have been Aretus’ official representative in Damascus. The account in Acts 9:23–25 is somewhat different; possibly the false teachers used this incident to attack


Study Notes

Paul’s character.

CONTEXTUAL INSIGHTS

A. Paul’s special vision and his physical problems are both dealt with in the same context; possibly both occurred 14 years previously in Tarsus (A.D. 42 or 43). This cannot refer to his conversion experience, which happened some 20 years earlier, although I think his “thorn” was eye problems, which may have started with the encounter with Jesus on the road to Damascus (cf. Acts 9:22, 26).

B. Paul uses biting sarcasm in vv. 11, 13 and 15 as he did in 11:4–5, 7, 19–21. I believe chapters 10–13 are written in a Hellenistic rhetoric style for the purpose of showing the arrogant Hellenistically-trained Jewish false teachers that he, too, knew and could use their preferred literary style.

WORD AND PHRASE STUDY

12:1 “Boasting is necessary” The Greek term dei means moral necessity. The false teachers were attacking Paul. He defended himself to protect his message. “Boasting,” used so often in chapters 10–13 (cf. 10:8, 13, 15, 16, 17; 11:12, 16, 18, 30; 12:1, 5, 6, 9, see full note at 1:12), characterized a type of rhetorical style popular in the first century. Paul showed the arrogant false teachers that he could play their game.

This sentence was confusing to the ancient scribes, who modified it in several ways.

1. some add “if” (MS H)

2. some changed dei (must) to de (but), (MSS א and D)

The form in UBS4 is supported by MSS P46, B, D2; numbers 2 and 3 show how early the original Greek texts were modified by well-intentioned scribes.

NASB “though it is not profitable”

NKJV “doubtless not profitable”

NRSV “nothing is to be gained by it”

TEV “even though it doesn’t do any good”

NJB “not that it does any good”

If Paul’s boasting is to no advantage, why do it? He does it in sarcasm for its effect, using the very terms and methodology of the false teachers (rhetorically trained Jewish believers of the Diaspora who were somehow connected with the church in Jerusalem, similar to the


Study Notes

Judaizers of Galatians and the Pharisaic element seen in the Jerusalem Council of Acts 15).

“visions and revelations” There is probably no distinction between these two terms; both describe a type of direct revelation (cf. 1 Cor. 2:10; 11:23; Gal. 1:12; 2:2; Eph. 3:3). The false teachers were probably claiming special direct revelation. The term “revelation” is apocalypse, which means “an unveiling.”

“of the Lord” It may be a SUBJECTIVE GENITIVE, “a revelation from the Lord” or an OBJECTIVE GENITIVE, “about the Lord.” The following context implies “from the Lord” (PASSIVE VOICES, vv. 2, 4, 7).

12:2 “I know a man” This is a rabbinical way of speaking of oneself. Paul seems to be reluctant even to mention the incident, but he does so because of his love for this church and the false teachers’ claims of spiritual visions.

“in Christ” This was Paul’s favorite designation of being a Christian. Believers are identified with His life/death/resurrection (cf. Rom. 6). The believer’s goal is to be like Him (cf. Rom. 8:29; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 1 Thess. 3:13; 4:3; 1 Pet. 1:15).

George Ladd, A Theology of the New Testament, makes the interesting statement that

“the man in Christ is also in the Spirit. If the opposite of ‘in Christ’ is to be in Adam, the opposite of ‘in the Spirit’ is to be ‘in the flesh.’

Life in the Spirit means eschatological existence—life in the new age” (p. 483).

“fourteen years ago” This was probably during Paul’s unrecorded early ministry in Tarsus, just before Barnabas came to get him to help at Antioch (cf. Acts 11:25–26). Notice that Paul had several special visions but they were not an everyday occurrence for him (cf. Acts 9:4; 18:9; 23:11; 27:23).

“whether in the body, I do not know, or out of the body I do not know” Paul himself was not even sure exactly what happened (the phrase is repeated twice in vv. 2 and 3). It was possibly like Ezekiel’s experience in Ezek. 8 or like John’s experience in the book of Revelation (cf. 1:10; 4:2; 17:3; 21:10). Notice that the body is not excluded from heaven in Christianity as it was in Greek philosophy.

“caught up” This same term is used of Philip in Acts 8:30 and of “the rapture” in 1 Thess. 4:17. Its basic meaning is to seize as a carnivore does its prey. Paul was unexpectedly and quickly moved, in body or mind, to God’s presence (cf. v. 4).

“the third heaven” See Special Topic following.

SPECIAL TOPIC: HEAVENS


Study Notes

In the OT the term “heaven” is usually PLURAL (shamayim). The Hebrew term means “height.” God dwells on high. This concept reflects the holiness and transcendence of God.

In Gen. 1:1 the PLURAL “heavens and earth” has been viewed as God creating (1) the atmosphere above this planet or (2) a way of referring to all of reality (spiritual and physical). From this basic understanding other texts were cited as referring to levels of heaven: “heaven of heavens” (cf. Ps. 68:33) or “heaven and the heaven of heavens” (cf. Deut. 10:14; 1 Kgs. 8:27; Neh. 9:6; Ps. 148:4). The rabbis surmised that there might be (1) two heavens (R. Judah, Hagigah 12b); (2) three heavens (Test. Levi 2–3; Ascen. of Isa. 6–7; Midrash Tehillim on Ps. 114:1); (3) five heavens (III Baruch); (4) seven heavens (R. Simonb. Lakish; 2 Enoch 8; Ascen. of Isa. 9:7); even (5) ten heavens (2 Enoch 20:3b; 22:1). All of these were meant to show God’s separation from physical creation and/or His transcendence. The most common number of heavens in rabbinical Judaism was seven. A. Cohen, Everyman’s Talmud (p. 30), says this was connected to the astronomical spheres, but I think it refers to seven being the perfect number (six days of creation with the seventh representing God’s rest in Gen. 1).

Paul, in 2 Cor. 12:2, mentions the “third” heaven (Greek ouranos) as a way of identifying God’s personal, majestic presence. Paul had a personal encounter with God!

12:4 “Paradise” This is a Persian loan word in the Hebrew OT for “a nobleman’s walled garden.” The Greek word is used in the Septuagint for “the Garden of Eden” (cf. Gen. 2:8; 3:1; Ezek. 28:13; 31:18). The term is used in Luke 23:43 for the righteous part of Hades or Sheol. In the extra-canonical book The Secrets of Enoch, or II Enoch chapter 8, it is used for the third heaven or God’s presence. The third heaven and Paradise are both ways of referring to intimacy with God.

“heard inexpressible words, which a man is not permitted to speak” Humanity’s curiosity is not to be eased in all areas of truth. As Lazarus did not speak of the grave, Paul would not, could not, share this experience. There is an obvious word play on “unspeakable” (arrētos, “speech,” and hrētos), or possibly this was a technical idiom of the mystery religion’s initiation rites. Possibly there simply was not human vocabulary adequate to express what he saw (cf. 1 Cor. 2:9).

12:5 Paul is not boasting in personal accomplishments (see full note at 1:12), but in God’s revelation of Himself through both personal experiences and the truth of the gospel. It is Paul’s inadequacies that allow God to be glorified in him (compare John 15:5 with Phil. 4:13).

12:6 “if” This is a THIRD CLASS CONDITIONAL sentence, which means potential action.


Study Notes

“so that no one will credit me with more than he sees inme or hears from me” This is dripping with sarcasm. These false teachers flaunted many past experiences and credentials, which the Corinthians only heard about. Paul says, “do not credit me with what I have not shown you, but with what I have done while among you. Look at my record!”

12:7 “Because of the surpassing greatness of the revelations” This phrase can be grammatically related to “no one will credit me” (v. 6) or “to keep me from exalting myself” (v. 7). If dio is in the original text of v. 7 (cf. MSS ,א A, B, F, G) then it probably goes with v. 6, but dio is left out of several ancient Greek manuscripts (cf. MSS P46, D, and the Vulgate, Armenian, and Peshitta translations).

“to keep me from exalting myself” This same word is used in 2 Thess. 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).

Paul believed that God (PASSIVE VOICE of “given”) had given this thorn for a purpose (hina clause). This may be the sense of Rom. 8:28 (some Greek manuscripts read “God causes all things to work together for good”), but the “good” is Christlikeness, so clearly expressed in Rom. 8:29 (conformed to the image of His Son).

“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. Num. 33:55; Ezek. 28:24; Hos. 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. Num. 33:55; Jdgs. 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 Gal. 4:13–15 and 6:11) exacerbated or caused by the blindness on the Damascus road (cf. Acts 9, possibly an OT allusion in Josh. 23:13).

“a messenger of Satan” God uses the evil one (cf. Job 2:6; 1 Cor. 5:5; 1 Tim. 1:20). The term “messenger” seems to refer to a demonic agent. The term “messenger” in both Hebrew and Greek can be translated “angel.” If so, we see that believers can be hurt by the demonic, but it is for God’s purposes.

“to torment me” This is a PRESENT ACTIVE SUBJUNCTIVE. The word literally means “to strike with fists.” This problem was painful and recurrent.

“to keep me from exalting myself” This is a purpose (hina) clause. The false teachers’ spiritual claims accentuated their egotism. Paul’s humbled him.

12:8 “I implored the Lord” Contextually this refers to Jesus. Paul normally prays to the Father. Christians can pray to any one of the Divine Persons of the Trinity, although


Study Notes

normally we pray to the Father, in the name of the Son, through the Spirit.

“this” It is possible that “this” refers to (1) this situation; (2) this persecution; (3) this angelic messenger of Satan; or (4) this physical ailment.

“three times” Jesus repeated His prayer in Gethsemane three times (cf. Matt. 26:42; Mark 14:39, 41). Three-fold repetition denotes emphasis. This was not lack of trust, but shows that we can pray about whatever concerns us as often as we feel the need. This recurrent, painful problem taught Paul a great spiritual lesson (cf. v. 9). I must say here that this account sheds light on the over-emphasis in our day on faith healing being conditioned on the amount of faith of the person needing healing. Obviously Paul had tremendous faith. Also, the unfortunate teaching that God wants every believer healed and delivered from every problem is addressed in this passage. Jesus’s and Paul’s requests were not answered in the way they wanted. God uses problems and sickness in our lives for His purposes (cf. Rom. 8:17; 2 Cor. 1:5, 7; Phil. 3:10; 1 Pet. 4:12–17). Our needs are God’s opportunity to reveal Himself and His will to us!

12:9 “He has said” This is PERFECT TENSE, idiomatic for “He said finally.”

“My grace is sufficient for you” God’s character and presence are all Paul needs. I think Paul may have been thinking of 1 Kgs. 8:27. This is one of the places in the OT where the phrase “heaven and the heaven of heavens” is used, which may be the source of Paul’s “third heaven” in v. 2. Solomon’s prayer speaks of both the transcendence of God’s “highest heaven” and His immanence in the Temple. Paul was not to dwell on the majesty of the third heaven, but on God’s gracious nature and personal presence with him daily.

“power is perfected” This is a PRESENT PASSIVE. God’s power operates by different criteria than mankind’s. God receives the glory when the human vessel is weak and incapable of meeting his/her needs. God’s power is His unchanging character!

This phrase may have reminded Paul of 1 Cor. 2:5; 2 Cor. 4:7 and is simply unrelated to the false teachers’ emphasis on human performance or merit.

“boast about my weakness” Here is the contrast. The false teachers boast in their credentials and rhetorical style, but Paul knows the value of “weakness.” Notice how often these terms (or their various forms) are used in I and II Corinthians.


Study Notes

Boast Weak

1 Corinthians 1:29, 31 1 Corinthians 1:25, 27

3:21 2:3

4:7 4:10

5:6 8:7, 9, 10, 11, 12

9:15, 16 9:22

2 Corinthians 1:12, 14 11:30

5:12 (twice) 12:22

7:4, 14 (twice) 15:43

8:13 2 Corinthians 10:10

9:2, 3 11:21, 29, 30

10:8, 13, 15, 16, 17 12:5, 9, 10 (twice)

11:12, 16, 17, 18, 30 13:3, 4 (twice), 9

12:1, 5, 6, 9

“that the power of Christ” Notice it is God’s power! It is Christ’s power! Christ is God!

NASB, NRSV “may dwell in me”

NKJV, NJB “may rest upon me”

TEV “feel the protection … over me”

This is the Greek term episkēnoō(epi plus skēnē[tent]) which is metaphorical for “overshadow” or “abide upon.” This same root is used of the virgin birth of Jesus (cf. Luke 1:35) the transfiguration of Jesus (cf. Matt. 17:5), and of the Apostles’ shadows falling on people and their being healed (cf. Acts 5:15).

Paul knew that the rabbi’s called the cloud during the wilderness wandering period (cf. Exod. 40:35) “the shekinah cloud of glory.” Shekinah means “to dwell with permanently.” Paul wanted God’s personal presence, fully and completely revealed and embodied in Christ, with him. This is the goal of Christianity, not personal power, personal prestige, a


Study Notes

special knowledge or experience (“To know Him came through weakness and suffering,” cf. Phil. 3:10).

12:10 “Therefore, I am well content with weakness” Paul knows from personal experience (Damascus road) that good intentions and personal effort are not enough. We need grace (cf. v. 9), not power. No human being will usurp the glory of God (cf. 1 Cor. 1:29; Eph. 2:9). God’s grace, power, and glory are accentuated in yielded, inadequate, human vessels.

“I am well content with weakness” In the remainder of the verse Paul gives a brief summary of his ministry trials, which he has mentioned before in 4:7–11; 6:3–10; 11:24–28. Paul knew fully the meaning of Jesus’ words in Matt. 5:10–12!

5

5 Utley, R. J. (2002). Paul’s Letters to a Troubled Church: I and II Corinthians (Vol. Volume 6, pp. 288–295). Marshall, TX: Bible Lessons International.


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