2 Coríntios 12
John MacArthur · Citado em PreceptAustin
2 Coríntios 12
MacArthur - Paul had received many visions in his life, six of which are recorded in Acts 9:3–12; 16:9–10; 18:9–10; 22:17–21; 23:11; 27:23–24. He had also received the gospel he preached by revelation (Gal. 1:11–12). But the vision he was about to describe was the most amazing and remarkable of them all. With characteristic humility, he related it in the third person. (2 Corinthians) I know a man in Christ who fourteen years ago - As noted above, Paul switches from first person to third (a man), which emphasizes his extreme discomfort at even speaking of this vision. A man in Christ is a synonym for a believer (in covenant with Christ), which is likely a sarcastic jab at the pseudo-apostles who had recounted their visions but they where not in Christ! They would have a real supernatural vision one day in the future but it would be in the "opposite direction!" Since there is no specific NT reference to this event, we cannot be dogmatic. With that caveat, the time of the writing of this epistle is about 56 AD, so the specific time phrase fourteen years ago would have been about 41-42 AD. Some writers feel that this event represents Paul's stoning in Lystra in Acts 14:9-10+ during the first missionary journey. If one approximates the writing of the present letter as 56 AD and the approximate time of the first journey as 42 AD, that would be fourteen years earlier, so it is a possibility but as they say that is a bit of a stretch of the chronology, which itself is only an approximation. Others believe this vision occurred before the missionary journeys began which reflects the difficulty in assigning specific times to these events. We can ask Paul when we meet him in glory. David Guzik on fourteen years ago - The important thing to notice is that Paul kept quiet about this for fourteen years, and now he mentions it reluctantly. Utley on “I know a man...in Christ - 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. Ro 6:3-11). The believer’s goal is to be like Him (cf. Ro 8:29; 2Cor. 3:18; Ga. 4:19; Eph 1:4; 1Th. 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). Plummer - Reluctantly, and only for a moment, he lifts the veil which usually covers the details of the most sacred moments of his life and allows the Corinthians to see enough to convince them that the revelations of which he has claimed to be the recipient were intensely and supremely real MacArthur suggests that the event was " sometime between Paul’s return to Tarsus from Jerusalem (Acts 9:30) and his commissioning by the Holy Spirit (Acts 13:1–3). Little is known about that period of Paul’s life except that during it he ministered in Syria and Cilicia (Gal. 1:21)." (2 Corinthians) Utley on “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). Timeline of Paul's ministry Whether in the body I do not know, or out of the body I do not know, God knows - In the body would be literally having his body transported (as in 1Th 4:17), whereas out of the body would be his spirit being transported while his body remained on earth (as in 2Co 5:6-8). Paul said he did not know, so neither can we because only God knows. Paul knew where (he was) but not how (his actual state).
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MacArthur - 2 Corinthians) Inexpressible (731)(arretos) means (1) of what cannot be expressed in words inexpressible, unspeakable; (2) of what should not or must not be expressed too sacred. Gilbrant - Classical and Hellenistic writers understood arrhētos to mean “unsaid” or “unspoken.” A subtle nuance, according to context, might be that something was too horrible or shameful to mention (cf. Josephus Wars of the Jews 7.8.1). Classical Greek also perceived that the “unmentionable matter” could be in reference to divine or sacred mysteries as well as secular matters (Liddell-Scott). It was commonly used in this way according to papyri finds (Moulton-Milligan). The expression only occurs at 2 Corinthians 12:4 in the New Testament. In his forced and reluctant self-praise Paul told that 14 years before (so we see the apostle was not in a hurry to make known his glorious experience) he was caught up into Paradise where he heard unspeakable words, things which it is not lawful for a man to utter. With this expression a double lock has been placed on the secret: in itself the experience was unspeakable, impossible to utter or describe in human words, and it was also forbidden to say! There are some examples in the Bible of men who have received secret revelations. Isaiah 8:16 speaks of sealing a revelation by keeping it secret within the body of the disciples, that is, among a chosen body of initiated ones. Daniel was told that some of the revelations he received were to be hidden and sealed until the time of the end. Then many would investigate his book, and the knowledge of these things would become great (Daniel 12:4, 9). John was about to write down what the seven thunders had spoken, but he was told he should seal it up and not write it (Revelation 10:1–4). (Complete Biblical Library - Incredible Resource) Words (4487) rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. QUESTION - What is paradise? Is paradise a different place than Heaven? ANSWER - Paradise is a place of blessing where the righteous go after death. The word paradise is usually used as a synonym for “heaven” (Revelation 2:7). When Jesus was dying on the cross and one of the thieves being crucified with Him asked Him for mercy, Jesus replied, “I tell you the truth, today you will be with me in paradise” (Luke 23:43). Jesus knew that His death was imminent and that He would soon be in heaven with His Father. Therefore, Jesus used “paradise” as a synonym for “heaven.” The apostle Paul wrote of someone (probably himself) who “was caught up to paradise” (2 Corinthians 12:3). In this context, paradise obviously refers to heaven. There has always been a separation of believers and unbelievers after death (Luke 16:19-31). The righteous have always gone to paradise; the wicked have always gone to hell. For right now, both paradise and hell are “temporary holding places” until the day when Jesus Christ comes back to judge the world based on whether or not individuals have believed in Him. The first resurrection is of believers who will stand before the Judgment Seat of Christ to receive rewards based on meritorious service to Him. The second resurrection will be that of unbelievers who will stand before the Great White Throne Judgment of God. At that point, all will be sent to their eternal destination—the wicked to the lake of fire (Revelation 20:11-15), and the righteous to a new heaven and a new earth (Revelation 21—22). There are cases in which paradise can refer to the Garden of Eden, such in the Douay-Rheims translation of Genesis 3:8, which speaks of Adam and Eve hiding “amidst the trees of paradise.” The context of the word will determine whether it refers to heaven or Eden. GotQuestions.org Related Resources: What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom? | GotQuestions.org Is “Paradise Lost” by John Milton biblical? | GotQuestions.org What did Jesus mean when He said, “Today you will be with me in paradise”? | GotQuestions.org What will we be doing in Heaven? What will we do in Heaven? | GotQuestions.org Where did Old Testament believers/saints go when they died? | GotQuestions.org Paradise (3857) paradeisos in a word borrowed from the Persian word for garden, park or enclosure full of vegetable products (cf Eccl 2:5). It is used only 3x in the NT but some 45x in the OT and most of the uses in the Septuagint are translated garden, and specifically of the Garden of Eden (Ge 2:8). It is ironic that man sinned in the first Garden but in the future "Garden" will be forever sinless because of the blood of the Lamb. In Isaiah 51:3 paradeisos is used to describe future of redeemed and restored Zion (and the nation) in the Messianic Kingdom as like the bliss of the Garden of Eden before sin entered writing "Indeed, the LORD will comfort Zion; He will comfort all her waste places. And her wilderness He will make like Eden, And her desert like the garden of the LORD; Joy and gladness will be found in her, Thanksgiving and sound of a melody." 3v - Lk. 23:43; 2 Co. 12:4; Rev. 2:7 The Best Fishing Holes He was caught up into Paradise and heard inexpressible words. —2 Corinthians 12:4 Today's Scripture & Insight: Revelation 22:1-5 My friend Gus passed away a few months ago. Gus was a fellow trout fisherman. Weekends usually found him in his little boat on a nearby lake, casting for fish. I got a letter from his daughter Heidi the other day. She told me she’s been talking about heaven with her grandkids since Gus went to his home in heaven. Her 6-year-old grandson, who also loves to fish, explained what heaven is like and what Great-Grandpa Gus is doing: “It’s really beautiful,” he mused, “and Jesus is showing Grandpa Gus where the best fishing holes are.” When Paul reported his God-given vision of heaven, words failed him. He said, “I was caught up to paradise and heard things so astounding that they cannot be expressed in words” (2 Cor. 12:4 nlt). Words cannot convey the facts of heaven—perhaps because we humans are unable to comprehend them. Nothing on earth compares to being with Christ in heaven. 2 Corinthians 12:5 On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses. Plummer- Of such a man as this, not knowing his own condition and yet so honoured, I am prepared to glory; but of myself personally, such as you know me, I am not prepared to glory, except as regards what I have called my weaknesses. such: 2Co 12:2-4 But on my own behalf : 2Co 12:9,10 11:30 2 Corinthians 12 Resources - Multiple Sermons and Commentaries BOASTING IN THE RIGHT THINGS On behalf of such a man I will boast (kauchaomai) - Paul again in deference and profound humility says he will speak for such a man and in fact even boast. Note that Paul is not boasting in personal accomplishments but in God and His revelation to him. It is notable that in this mention of boast Paul distances himself from the event using the phrase such a man, whereas in 2Co 12:9 he reverts to the first person when he says "I will rather boast about my weaknesses." This also clearly speaks to Paul's profound humility. O, how I need to emulate this man's heart! But on my own behalf I will not boast (kauchaomai) , except in regard to my weaknesses - Here Paul switches to first person saying he would not boast. This would seem to be saying he would not boast as humans typically boast of some great spiritual experience. In fact, rather than taking the "high" (third heaven) road, he chooses to take the "low" road of humility and to boast about his weaknesses, not his strengths. What better way would the power of God in his apostolic ministry be manifest, then through a man who declared "we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves." (2Co 4:7+) MacArthur adds "How else could his immense impact be explained, except that God’s power was at work in him? As his enemies were quick to point out, Paul’s “personal presence [was] unimpressive and his speech contemptible” (2Co 10:10+). But what they failed to understand was that, paradoxically, Paul was strongest when he was weakest (2Co 12:10)." (2 Corinthians) 2 Corinthians 12:6 For if I do wish to boast I will not be foolish, for I will be speaking the truth; but I refrain from this, so that no one will credit me with more than he sees in me or hears from me. Plummer- I am not bound to abstain in this way, for if I choose to glory about other things, I shall not be a fool in so doing, for I shall only be saying what is true; but I do abstain, because I do not want anyone to form a higher estimate of me than that which he can gather from what he sees me do or hears me say. For if I do wish to boast 2Co 10:8 11:16 1Co 3:5,9,10 I will be speaking 2Co 1:18 11:31 Job 24:25 Ro 9:1 will credit me with more than he sees in me or hears from me 2Co 12:7 10:9,10 2 Corinthians 12 Resources - Multiple Sermons and Commentaries PAUL BOASTS IN THE TRUTH, GOD'S TRUTH For if I do wish to boast (kauchaomai) I will not be foolish (aphron), for I will be speaking the truth - If introduces a third class conditional statement. Paul is saying if he wished to boast, he would not being doing so as one "bragging." He would boast and it would not be boasting like a fool or a "witless braggart" (Amp) And the reason (for = gar = explanation) he could boast this way is simply because his boasting would be based on the plain truth, and nothing but the truth, and not supposition or exaggeration. But I (present tense - continually) refrain (pheidomai) from this - NLT = "But I won't do it, because I don't want anyone to give me credit beyond what they can see in my life or hear in my message." Paul continually (present tense) voluntarily held himself (middle voice) back from boasting about this vision in the sense of bragging about it. So that no one will credit (logizomai) me with more than he sees in me or hears from me - NLT = "because I don't want anyone to give me credit beyond what they can see in my life or hear in my message." Credit is the verb logizomai which was actually an accounting term. Paul say don't put this on my spiritual account. In other words Paul did not want others focusing on him because of the spectacular vision and thinking more highly of him because of this experience. THOUGHT - A righteous life in a man or woman holding fast to the Word of Truth and trusting the Spirit for empowerment is the true measure of one's spiritual maturity, not whether they have had "mystical" experiences. To obey is always better than sacrifice! (1Sa 15:22). David
2 Coríntios 12
MacArthur explains so that no one will credit me - he wisely decided to refrain from resting his case for his apostleship on his vision. The problem was that it was not repeatable, verifiable, or even fully comprehensible. Using it to prove his apostleship would open the door for charlatans to claim authority to speak for God based on their own alleged mystical experiences. Besides, the vision did not draw him closer to God; in fact, it was actually a source of temptation to pride (2Co 12:7). (2 Corinthians) Utley suggests Paul's statement 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!” Homer Kent explains that Paul "even refrained from a conservative, factual sort of boasting lest a wrong impression be gained. He wanted no one to elevate him beyond the realm of ordinary humans on the basis of his boasting about his unique revelations. He preferred to let his followers base their conclusions on what they saw him do or heard him teach. By stressing his weaknesses rather than his unusual privileges, God rather than the man would get the credit." (A Heart Opened Wide: Studies in 2 Corinthians) Refrain (5339) pheidomai means to treat leniently, to forbear, to spare. To avoid or refrain from doing something. To save someone from trouble, loss or discomfort (2Co 1:21, 1Co 7:28, With a negative = Acts 20:29, Ro 8:32) To prevent trouble from happening to someone (e.g., see Lxx uses - Ge 19:16 where "put him outside the city" is translated with pheidomai = "the Lord spared him"!, Ge 20:6). 9v in NT - Acts 20:29; Rom. 8:32; Rom. 11:21; 1 Co. 7:28; 2 Co. 1:23; 2 Co. 12:6; 2 Co. 13:2; 2 Pet. 2:4; 2 Pet. 2:5 2 Corinthians 12:7 Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me--to keep me from exalting myself!
2 Coríntios 12
MacArthur - Certainly, because of the surpassing greatness of the revelations he had experienced (Acts records six visions apart from the one related in this passage; he also received the gospel he preached by revelation [Gal. 1:11–12; cf. Eph. 3:3]), pride was a constant temptation. Therefore, to keep him humble, Paul was given … a thorn in the flesh, a messenger of Satan to torment him. (2 Corinthians) David Guzik on a messenger of Satan to torment me - To buffet me means that this thorn in the flesh—the messenger of Satan—“punched” Paul. He felt that he was beaten black and blue by this messenger of Satan.i. Paul, punched about by the devil? Who would have thought it? “Perhaps you have looked into the face of a Christian who is always smiling, who never seems to have any worry, is always happy and radiant and, as you have thought about your own circumstances, you have said in your heart, ‘I wish I were he! He seems to have no problems. He doesn’t have to take what I do.’ But perhaps you have lived long enough, as I have, to know that sometimes the most radiant face hides great pressures, and often the man who is being most blessed of God is being most buffeted by the devil.” (Redpath) Wiersbe on the identity of the thorn - It was a physical affliction of some kind that brought pain and distress to Paul (ED: NOT EVERYONE AGREES IT WAS PHYSICAL. SOME THINK IT WAS A "SPIRITUAL THORN"). Some Bible students think that Paul had an eye affliction (see Gal 6:11); but we cannot know for sure. It is a good thing that we do not know, because no matter what our sufferings may be, we are able to apply the lessons Paul learned and get encouragement.....God permitted Satan to afflict Paul, just as He permitted Satan to afflict Job (see Job 1-2). While we do not fully understand the origin of evil in this universe, or all the purposes God had in mind when He permitted evil to come, we do know that God controls evil and can use it even for His own glory. Satan cannot work against a believer without the permission of God. Everything that the enemy did to Job and Paul was permitted by the will of God.....There are those who want us to believe that an afflicted Christian is a disgrace to God. "If you are obeying the Lord and claiming all that you have in Christ," they say, "then you will never be sick." I have never found that teaching in the Bible....If Paul had access to "instant healing" because of his relationship to Christ, then why didn't he make use of it for himself and for others, such as Epaphroditus? (Phil. 2:25ff) THOUGHT - "What a contrast between Paul's two experiences! Paul went from paradise to pain, from glory to suffering. He tasted the blessing of God in heaven and then felt the buffeting of Satan on earth. He went from ecstasy to agony, and yet the two experiences belong together. His one experience of glory prepared him for the constant experience of suffering (JUST READ 2Co 11:22-33), for he knew that God was able to meet his need. Paul had gone to heaven—but then he learned that heaven could come to him." (Wiersbe) Paul is not saying illnesses or difficulties in ministry are always the work of Satan - in any event Satan always has to "check in with God" - cp Job 1:8, 9, 10, 11, 12. Note that God's purpose was for Paul's good - to keep Paul from becoming prideful, the major hindrance to the flow of grace in one's ministry! See Jas 4:6+. Has the Almighty allowed a "thorn" in your side? If so consider it all joy! Our pain if received rightly can be spiritually productive in God's plan for our life. (Jas 1:2+, Jas 1:3, 4+) Surpassing (beyond all comparison, more excellent) (5236) huperbole from huperballo = a throwing beyond the usual mark from huper = above + ballo = cast) refers to a degree which exceeds extraordinarily a point on an implied or overt scale of extent. It means extraordinary, far more, much greater, to a far greater degree, surpassing, beyond measure, utterly. 7v in NT - all comparison(1), beyond*(1), excessively*(1), far...all comparison(1), measure(1), more excellent(1), surpassing greatness(2), utterly(1). - Ro 7:13; 1Co. 12:31; 2Co. 1:8; 2Co. 4:7 - "surpassing greatness of the power"; 2Co. 4:17 - "beyond all comparison"; 2Co. 12:7; Gal. 1:13 Thorn (4647)(skolops) anything pointed, spec. a stake, thorn. Friberg - literally, something pointed stake; as an injurious sharp object splinter, thorn; figuratively, as a sharply painful affliction or disability; idiomatically j. th|/ sarki, literally thorn in the flesh, i.e. serious difficulty, painful trouble, possibly a recurring physical illness, such as malaria (2Co 12.7 = hapax legomen)" Skolops is something which causes severe pain or constant irritation, probably some bodily infirmity, and is equated by Paul with astheneia in 2Co 12:9. Used 3x in the Septuagint - Nu 33:55; Ezek. 28:24; Hos. 2:6 Gilbrant - In classical Greek skolops was first used to describe pointed stakes that were arranged around fortifications to impale attackers or were hidden at the bottom of covered pits. They also were used to protect vineyards against thieves. The severed head of an enemy was often hoisted upon a skolops as a sign of triumph. Impaling on a skolops was a means of execution, originally distinct from crucifying, but later, in many cases, identical with it. In the Septuagint skolops does not refer to a stake but means “sliver” or “thorn.” Gentiles who caused suffering among the Israelites are described as a “splinter” in the eye (Numbers 33:55) or as a “pricking brier” or a “painful thorn” (Ezekiel 28:24). Skolops in the New Testament appears only in 2 Corinthians 12:7 as Paul’s famous “thorn in the flesh.” Unfortunately, the context does not specifically identify whether the “thorn” is small or large, physical, mental, or spiritual. Scholars have often debated what was meant by the “thorn.” Tertullian thought it was an earache; Chrysostom, a headache; and Augustine saw it as a general term for all of Paul’s physical sufferings. Others have thought it was an affliction of the eyes. Still others, because of the phrase “messenger of Satan” found in this verse, think the thorn was a false prophet at Corinth who tried to refute the message which Paul preached. Whatever the thorn was, it affected Paul’s work, and he prayed for its removal three times (2 Corinthians 12:8). However, Paul soon learned that it was to be permanent and that God could still bless him through it (verses 9f., 12; 13:3). (See also Pinnock, “Thorn in the Flesh,” International Standard Bible Encyclopedia, 4:843.) (Complete Biblical Library - Incredible Resource) Torment (buffet, harshly treat) (2852) kolaphizo from kolaphos = the knuckles or a closed fist and kolapto = to strike) means to beat or strike with the fist. To strike with clenched hand. Figuratively it means to cause harm, treat roughly or harshly (1Cor 4:11). Used 5x in NT - Mt. 26:67 and Mk 14:65 = "beat Him with their fists"; 1Co 4:11; 2Co 12:7; 1Pe 2:20 Exalting (4647)(huperairo from huper - above + airo - lift) means to lift above, elevate, exalt, be conceited, arrogant, insolent (2 Co. 12:7) The only other NT use is in 2 Th 2:4+ describing the Antichrist "who opposes and exalts (huperairo) himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God." Gilbrant - The literal idea of lifting or raising something over or beyond some reference point gave rise to figurative uses, both positive and negative. Literally huperairō can mean “to raise up, jump over, pass beyond,” or “overflow.” Figuratively it can mean “to excel, surpass, exceed” (Liddell-Scott). In the Septuagint huperairō appears four times (2Chr. 32:23; Ps 38:4; Ps. 72:16; Pr. 31:29), all in a figurative sense. In 2 Chronicles 32:23 the Lord is exalted before all. The Psalmist declares that his sins had risen over his head. The good woman surpasses all other women (Pr 31:29). In the New Testament it appears always in the middle form, huperairomai, and always in a negative, figurative sense." (Complete Biblical Library - Incredible Resource) QUESTION - What was Paul’s thorn in the flesh? ANSWER - Paul speaks of a “thorn in the flesh” in 2 Corinthians 12:7. He calls it “a messenger of Satan” that had a purpose of “torment.” Many explanations have been put forward, but whether Paul is referring to a physical, spiritual, or emotional affliction—or something else entirely—has never been answered with satisfaction. Since he was not talking of a literal thorn, he must have been speaking metaphorically. Some of the more popular theories of the thorn’s interpretation include temptation, a chronic eye problem, malaria, migraines, epilepsy, and a speech disability. Some even say that the thorn refers to a person, such as Alexander the coppersmith, who did Paul “a great deal of harm” (2 Timothy 4:14). No one can say for sure what Paul’s thorn in the flesh was, but it was a source of real pain in the apostle’s life. Paul clues us in concerning the thorn’s purpose: “To keep me from becoming conceited because of these surpassingly great revelations.” So, God’s goal in allowing the thorn in the flesh was to keep Paul humble. Anyone who had encountered Jesus and was commissioned personally by Him (Acts 9:2-8) would, in his natural state, become “puffed up.” Add to that the fact that Paul was moved by the Holy Spirit to write much of the New Testament, and it is easy to see how Paul could become “haughty” (KJV) or “exalted above measure” (NKJV) or “too proud” (NCV). Paul also says that the affliction came from or by a “messenger of Satan.” Just as God allowed Satan to torment Job (Job 1:1-12), God allowed Satan to torment Paul for God’s own good purpose. No one likes to live in pain. Paul sought the Lord three times to remove this source of pain from him (2 Corinthians 12:8). He probably had many good reasons why he should be pain-free: he could have a more effective ministry; he could reach more people with the gospel; he could glorify God even more! But the Lord was more concerned with building Paul’s character and preventing pride. Instead of removing the problem, whatever it was, God gave Paul more overwhelming grace and more compensating strength. Paul learned that God’s “power is made perfect in weakness” (verse 9). The exact nature of Paul’s thorn in the flesh is uncertain. There is probably a good reason that we don’t know. God likely wanted Paul’s difficulty to be described in general enough terms to apply to any difficulty we may face now. Whether the “thorn” we struggle with today is physical, emotional, or spiritual, we can know that God has a purpose and that His grace is all-sufficient. GotQuestions.org 2 Corinthians 12:8 Concerning this I implored the Lord three times that it might leave me. Plummer- About this affliction I three times made supplication to the Lord, praying Him to remove it from me. I implored: Dt 3:23-27 1Sa 15:11 2Sa 12:16-18 Ps 77:2-11 Mt 20:21,22 Mt 26:39-44 Heb 5:7 2 Corinthians 12 Resources - Multiple Sermons and Commentaries Concerning this - This refers to the irritating thorn in his flesh. He is not referring to the messenger of Satan as some commentaries suggest. I implored the Lord three times that it might leave me - Implored (parakaleo). Why did he stop at three times? In context, it appears that the Lord answered him. It is interesting that in the Garden of Gethsemane, Jesus prayed three times that the "cup" might be removed (Mark 14:32-41+) MacArthur - Implored translates a form of the verb parakaleō, which is frequently used in the Gospels by those appealing to Jesus for healing (Matt. 8:5; 14:36; Mark 1:40; 5:23; 6:56; 7:32; 8:22; Luke 7:4; 8:41). Paul was a model of persistence in prayer (cf. Gen. 18:23–32; Matt. 15:22–28; Luke 11:5–10; 18:1; Col. 4:12) as he pleaded with the Lord three times that the thorn might leave him. Though God did not remove Paul’s pain, that does not mean that he did not answer Paul’s prayer; the answer was simply different from what the apostle had asked for. (2 Corinthians) John
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MacArthur - The false apostles had their deceptive letters of commendation, but the Corinthians themselves were Paul’s letter of commendation (2Co 3:2). What made their failure to defend him all the more inexcusable was that the Corinthians knew that the allegations against Paul were false. They had observed his life during his ministry among them (Acts 18:11) and knew that he was above reproach. To be silent when aspersions are cast on the lives and ministries of godly men is to share in the guilt of their detractors. (2 Corinthians) Utley on I have become foolish - This is a PERFECT ACTIVE INDICATIVE. Some faction (1 Cor. 1–4) or some group of itinerant false teachers (10–13) had attacked Paul, his leadership, his authority, his style of speaking, and the gospel. So, Paul had to defend himself. He did this in several ways. (1) compared his life with theirs (2) used their style of rhetoric, but with humility (3) used sarcasm to make his points Actually I should have been commended (sunistemi) by you - The NLT says "You ought to be writing commendations for me." Why should they have commended Paul the apostle? He had been their spiritual father (1Co 4:15+) and had dwelt among them for 18 months (Acts 18:11), so they should have known his character and his integrity and that his reputation was spotless and above reproach. They were his letters of commendation (2Cor 3:1-3+) and should have able to refute the false teachers. Why should they have commended Paul? Because as he wrote in 1 Corinthians 9:2 "If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord." For in no (absolutely not one) respect was I inferior (hustereo) to the most eminent (huperlian - "super") apostles (apostolos) - Paul knew himself. He knew who he was in Christ. He knew he was nothing but a seed that had fallen into the ground and died and that God was the One bearing much fruit (Jn 12:24, Gal 2:20). And so he makes the "boast" that he was absolutely in no way the inferior of these so-called "super apostles" (Pauline sarcasm - for this is what these false teachers claimed to be) for they were men filled with self and the wrong spirit and not filled with the Spirit (they were false apostles - 2Co 11:13+). Barton on the super apostles - They claimed to be servants of Christ, but they refused to face suffering, indignities, and hardship for Christ's sake. (See how Paul compared himself to them in (2Co 11:23-27.) They were more concerned about their money and their reputation than about Christ (2Co 2:17; 3:1). (1 & 2 Corinthians Life Application Bible Commentary) Even though I am a nobody - Paul was being sincere, not self-deprecating. He knew the weaker the vessel, the greater the grace (cf 2Co 4:7). In his first letter Paul stated "I am the least of the apostles." (1Co 15:9) Of course that declaration referred to genuine apostles, not these false "super apostles." In his letter to the Ephesians (written about 6 years later) he considered himself the "very least of all the saints" (Eph 3:8+). And finally in 1Ti 1:15 (about 10 years later than First Corinthians), he said that among sinners he was "foremost." The more Paul grew in Christlikeness, the lower he saw himself (cf Jn 3:30), so it was in that sense that he considered himself to be a "nobody," even though he would prove to be the greatest of all the apostles in terms of contribution to the canon of the NT. Foolish (878) aphron from a = without + + phren = understanding, means originally meant diaphragm and was regarded as the seat of mental and spiritual activity, then mind or understanding) is literally a lack of sense, reflection, understanding or reason. Aphron is one who does not use his rational powers. Aphron describes one not employing his understanding especially as it relates to practical matters. It means lack of good judgment and can refer to folly in action. 10v in NT - Lk. 11:40; Lk. 12:20; Rom. 2:20; 1 Co. 15:36; 2 Co. 11:16; 2 Co. 11:19; 2 Co. 12:6; 2 Co. 12:11; Eph. 5:17; 1 Pet. 2:15 Compelled (force) (315) anagkazo from anagke - compelling need requiring immediate action) refers to an inner or outer compulsion for someone to act in a certain manner (Gal 2:3, 14, 6:12, Acts 26:11), and to do so with a sense of urgency (as a pressing necessity). Anagkazo conveys the idea of to urge strongly in Mt 14:23. It conveys the idea of an inward feeling of obligation in Acts 28:19. This word was used in surgery of force to reduce dislocations, etc. (Liddell-Scott). Matt. 14:22; Mk. 6:45; Lk. 14:23; Acts 26:11; Acts 28:19; 2 Co. 12:11; Gal. 2:3; Gal. 2:14; Gal. 6:12 Commended (4921)(sunistemi/sunistao from sún = together with + hístemi = set, place, stand) means literally to set, place or put together. When one brings together a person with another person, it is a way of presenting or introducing them. This gives sunistemi the meaning of commend, which means to recommend as worthy of confidence (the implication being that others adopt a similar attitude) or to present to one’s acquaintance for favorable notice. (9/16 NT uses) - Lk. 9:32; Rom. 3:5; Rom. 5:8; Rom. 16:1; 2 Co. 3:1; 2 Co. 4:2; 2 Co. 5:12; 2 Co. 6:4; 2 Co. 7:11; 2 Co. 10:12; 2 Co. 10:18; 2 Co. 12:11; Gal. 2:18; Col. 1:17; 2 Pet. 3:5 Inferior (come short of) (5302) hustereo from hústeros = last, latter, terminal, hindmost) has the basic meaning of come to late (in time) or to come after (in terms of space) and thus it means to fail in something, come short of, miss, not to reach. Hustereo has the basic meaning of being last or inferior. It means to be left behind in the race and so fail to reach the goal, to fall short of the end, to lack. It means to come late or too tardily. Eminent (5344) huperlian from huper = above + lian = very exceedingly) is an adverb that refers to an excessive degree of anything. Characterized by being beyond an extreme degree. Huperlian is used only in 2Co 11:5 and 2Co 12:11. Gilbrant - The Textus Receptus reads huper lian. The confusion arises because ancient scribes did not place any spaces between words in their manuscripts. The only other occurrence of huperlian in Greek literature is in a 12th-century A.D. work. Huperlian means “exceedingly, chief” and is used as an adjective in its two New Testament appearances. Paul referred to the “very chiefest apostles” (“super-apostles,” NIV) who had come to Corinth. There may have been a note of sarcasm in Paul’s tone when he referred to these men....Paul said that these men preach a different Jesus, a different spirit, and a different gospel (2Co 11:4); and he called them “false apostles … masquerading as apostles of Christ” (2Co 11:13NIV). These were false teachers who boasted of their spiritual status, whom Paul felt the need to challenge. He also was a Jew (11:22); he also had suffered (11:23–33); he also had received visions (12:1–10). The Corinthians were being seduced by these “super-apostles,” and Paul resisted them. (Complete Biblical Library - Incredible Resource) Apostles (652) apostolos from apo = from + stello = send forth) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. But the term is primarily used as a specific and unique title for the thirteen men (the Twelve, with Matthias replacing Judas, and Paul) whom Christ personally chose and commissioned to authoritatively proclaim the gospel and lead the early church. The thirteen apostles not only were all called directly by Jesus but all were witnesses of His resurrection, Paul having encountered Him on the Damascus Road after His ascension. Those thirteen apostles were given direct revelation of God’s Word to proclaim authoritatively, the gift of healing, and the power to cast out demons (Mt 10:1+). By these signs their teaching authority was verified (cf. 2Co 12:12+). Their teachings became the foundation of the church (Ep 2:20+), and their authority extended beyond local bodies of believers to the entire believing world. 2 Corinthians 12:12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 2Co 4:2 2Co 6:4-10 2Co 11:4,6 Ro 15:18-19 1Co 1:5-7 1Co 9:2 1Co 14:18 2 Corinthians 12 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 4:2 but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth (THE TRUE GOSPEL, TRUE SIGNS AND WONDERS AND MIRACLES) commending ourselves to every man’s conscience in the sight of God. 2 Corinthians 6:4 but in everything commending ourselves as servants of God, in much endurance (hupomone), in afflictions, in hardships, in distresses, 2 Corinthians 11:6 But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way (INCLUDING SIGNS AND WONDERS AND MIRACLES) we have made this evident to you in all things. SIGNS OF A TRUE APOSTLE The signs (semeion) of a true apostle were performed among you - The signs of a true apostle (true is added by translation but not in Greek) should have clearly demonstrated to the Corinthians that Paul was a true apostle and not a false apostle like his opponents. Were performed is divine passive, indicating that Paul saw the signs as not from himself but from God. This is another reason the Corinthians should not have kept silent but should have commended and defended him! Jesus' ministry, like Paul's, was authenticated by all kinds of miracles (Acts 2:22) The clear implication is that the false apostles had not been allowed by God (He is sovereign over Satan's deceiving tricks) to perform any authenticating signs (semeion). We know they were Satan's "men" and theoretically could come into Corinth with "with all power and signs and false wonders" (2Th 2:9) We know they came "with all the deception of wickedness," preaching another Jesus and another Gospel" (2Cor 11:4), "disguising themselves as servants of righteousness" (2Co 11:15) just like their spiritual father Satan (2Co 11:14). With all perseverance (hupomone) - ESV = "with utmost patience." Perseverance has to do with circumstances and indicates Paul carried these signs out with steadfast endurance in face of difficult circumstances and continued stiff opposition. Paul's perseverance is another evidence that he was a Spirit filled man for later he wrote that it is "God Who gives perseverance (hupomone)." (Ro 15:5, cf Col 1:11). We know that in his initial attempts to present the Gospel of Jesus in the synagogue, the Jews "resisted and blasphemed" (Acts 18:6+, cf Jn 15:18-21, 16:2, cf Paul's words in 1Co 15:31) The implication is that the Corinthians were slow to accept, receive or understand Paul was truly an envoy sent from the Almighty. Acts 18:9-11+ And the Lord said to Paul in the night by a vision, “Do not be afraid any longer (APPARENTLY THERE WERE CIRCUMSTANCES IN CORINTH CONDUCIVE TO PRODUCTION OF FEAR IN PAUL), but go on speaking and do not be silent; 10 for I am with you, and no man will attack you in order to harm you, for I have many people in this city.” 11 And he settled there a year and six months, teaching the word of God among them. By signs (semeion) and wonders (teras) and miracles (dunamis) - This would be clear supernatural evidence of a man filled with the Spirit Who enabled such supernatural manifestations. These were not performed as a "performance" but with a purpose, the purpose being to authenticate a man (Paul) as a genuine apostolic envoy from the Lord Jesus Christ (cf Acts 2:22 the purpose of signs by Jesus; Nicodemus' testimony in Jn 3:2). The signs,etc, were not that they would believe the Gospel but they would receive the Gospel proclaimer (cf Jn 4:48, Jn 6:26). THOUGHT - Be very wary of any person who calls themselves an apostle today! Even if they try to point out supposed evidence (signs, etc). There are no apostles of the same type as in the first century. Such persons "are false apostles, deceitful workers, disguising themselves as apostles of Christ." (2Co 11:13+) Murray Harris - These words “do not describe three types of miracles but miracles in general considered from three aspects—their ability to authenticate the message (“signs”), evoke awe (“wonders”), and display divine power (“mighty deeds”). (1 and 2 Corinthians - The Expositor's Bible Commentary) Bruce Barton - Paul had performed miracles in almost every city he had visited-from Lystra (Acts 14:8-10) to Ephesus (Acts 19:11-12). Through these signs, the Spirit of God had clearly demonstrated to the Corinthians Paul's apostolic authority and the truthfulness of the gospel message he preached (Romans 15:17-19; 1 Corinthians 2:4). (1 & 2 Corinthians Life Application Bible Commentary) Paul made a similar declaration to the Romans writing For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, 19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.(Ro 15:18-19+) Signs (4592) semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. Uses of semeion by Paul - Rom. 4:11; Rom. 15:19; 1 Co. 1:22; 1 Co. 14:22; 2 Co. 12:12; 2Th 2:9; 2Th 3:17; Perseverance (5281) hupomone rom hupo = under + meno = stay, remain, abide) literally means abiding under. The root idea of hupomone is to remain under some discipline, subjecting one’s self to something which demands the submission of one's will to something against which one naturally would rebel. It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and describes that quality of character which does not allow one to surrender to circumstances or succumb under trial. The picture is that of steadfastness, constancy and endurance. It has in it a forward look, the ability to focus on what is beyond the current pressures (eg Jesus "Who for the joy set before Him endured [verb form hupomeno] the Cross despising the shame" see notes on Hebrews 12:2). And so hupomone does not describe a grim resignation or a passive "grin and bear" attitude but a triumphant facing of difficult circumstances knowing that even out of evil God guarantees good. It is courageous gallantry which accepts suffering and hardship and turns them into grace and glory. For believers, it is a steadfastness, especially as God enables us to "remain under" (or endure) whatever challenges, trials, tests, afflictions, etc, He providentially allows in our life. Uses by Paul - Ro 2:7; Ro 5:3; Ro 5:4; Ro 8:25; Ro 15:4; Ro 15:5; 2Co. 1:6; 2Co. 6:4; 2Co. 12:12; Col. 1:11; 1Th 1:3; 2Th. 1:4; 2Th 3:5; 1Ti 6:11; 2Ti 3:10; Titus 2:2; Miracles (1411) dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. QUESTION - What is an apostle? ANSWER - The word apostle means “one who is sent out.” In the New Testament, there are two primary usages of the word apostle. The first is in specifically referring to the twelve apostles of Jesus Christ. The second is in generically referring to other individuals who are sent out to be messengers/ambassadors of Jesus Christ. The twelve apostles held a unique position. In referring to the New Jerusalem, Revelation 21:14 states, “The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” The twelve apostles are also referred to in Matthew 10:2; Mark 3:14; 4:10; 6:7; 9:35; 14:10, 17, 20; Luke 6:13; 9:1; 22:14; John 6:71; Acts 6:2; and 1 Corinthians 15:5. It was these twelve apostles who were the first messengers of the gospel after the death and resurrection of Jesus Christ. It was these twelve apostles who were the foundation of the church—with Jesus being the cornerstone (Ephesians 2:20). This specific type of apostle is not present in the church today. The qualifications of this type of apostle were: (1) to have been a witness of the resurrected Christ (1 Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12). The responsibility of the twelve apostles, laying the foundation of the church, would also argue for their uniqueness. Two thousand years later, we are not still working on the foundation. Beyond the unique twelve apostles of Jesus Christ, there were also apostles in a generic sense. Barnabas is referred to as an “apostle” in Acts 13:2 and 14:4. Andronicus and Junias are possibly identified as apostles in Romans 16:7. The same Greek word usually translated “apostle” is used to refer to Titus in 2 Corinthians 8:23 and Epaphroditus in Philippians 2:25. So, there definitely seems to be room for the term apostle being used to refer to someone besides the twelve apostles of Jesus Christ. Anyone who was “sent” could be called an apostle. What exactly would be the role of an apostle outside that of the twelve apostles? That is not entirely clear. From the definition of the word, the closest thing today to an apostle, in the general sense, is a missionary. A missionary is a follower of Christ who is sent out with the specific mission of proclaiming the gospel. A missionary is an ambassador of Christ to people who have not heard the good news. However, to prevent confusion, it is likely best to not use the term apostle to refer to any position in the church today. The vast majority of occurrences of the word apostle or apostles in the New Testament refer to the twelve apostles of Jesus Christ. There are some today who are seeking to restore the position of apostle. This is a dangerous movement. Frequently, those claiming the office of apostle seek authority equal to, or at least rivaling, the authority of the original twelve apostles. There is absolutely no biblical evidence to support such an understanding of the role of apostle today. This would fit with the New Testament’s warning against false apostles (2 Corinthians 11:13). In a sense, all followers of Jesus Christ are called to be apostles. We are all to be His ambassadors (Matthew 28:18-20; 2 Corinthians 5:18-20). We are all to be “ones who are sent out” (Acts 1:8). We are all to be preachers of the good news (Romans 10:15). Note – for a discussion on whether Matthias or Paul was the twelfth apostle, please read the following article: Was Matthias or Paul God’s choice to replace Judas as the 12th apostle? GotQuestions.org QUESTION - What are the biblical qualifications for apostleship? ANSWER - An apostle (“one sent on a mission”) is one whom God has sent on an errand or with a message. An apostle is accountable to his Sender and carries the authority of his Sender. An apostleship is the office an apostle holds. Jesus Christ Himself has an “apostleship.” He wears “Apostle” as one of His descriptive titles (Hebrews 3:1). He was sent to earth by the Heavenly Father with God’s authoritative message, which He faithfully delivered (John 17:1–5). While Jesus was here on earth, He personally selected from His many followers twelve men and gave them an apostleship—special responsibility to receive and spread His message after He returned to heaven (John 17:6–20; Matthew 10:1–4; Mark 3:14–15). These chosen and sent ones were His apostles. During the time Jesus was training them, He did not explain the criteria that He used to choose them. One of the twelve was Judas Iscariot, who betrayed Jesus to His enemies. In agony of conscience, Judas hanged himself (Matthew 27:5). Thus, when Jesus returned to heaven, He left behind only eleven apostles. Some days later, the remaining apostles were in Jerusalem praying with Jesus’ mother, His brothers, and other believers. The group totaled about 120 (Acts 1:12–26). Simon Peter addressed the group and told them that Psalm 69:25 predicted Judas’ desertion and Psalm 109:8 predicted that the defector’s place among the apostles should be filled. The apostleship must fall to someone else. Peter proposed choosing a new apostle and set the qualifications. Not everyone could be considered for an apostleship. Candidates needed to have been with Jesus during the whole three years that Jesus was among them. That is, he needed to be an eyewitness of Jesus’ baptism when the Heavenly Father validated Jesus’ person and work. He needed to have heard Jesus’ life-changing teachings and been present to see His healings and other miracles. He needed to have witnessed Jesus sacrifice Himself on the cross and to have seen Jesus walk, talk, and eat among the disciples again after His resurrection. These were the pivotal facts of Jesus’ life, the heart of the message they were to teach, and personal witnesses were required to verify the truth of the good news. The prayer group in Jerusalem nominated two who met these qualifications for apostleship: Joseph Barsabbas and Matthias. Then the disciples asked God to guide them to know which one was to fill the post. Using a method of determining God’s will that was common at that time, they cast lots, thus giving God freedom to make His choice clear. The lot fell to Matthias, and he became the twelfth apostle. On repeated occasions, the apostles gave witness of their personal observations of Jesus, making such statements as, “We are witnesses of everything Jesus did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, but God raised him from the dead on the third day and caused him to be seen” (Acts 10:39–40). Months later, Saul, one of the Pharisees, was trying to stamp out the new “cult” of Christianity by killing and jailing some of Jesus’ followers. While Saul was on one of his deadly errands to Damascus, the living Jesus personally appeared to him. This undeniable encounter with the resurrected Lord revolutionized Saul’s life. In a vision to another believer in Damascus, Jesus said that He had chosen Saul “as My chosen instrument to carry My name before the Gentiles and their kings and before the people of Israel” (Acts 9:15; cf. 22:14–15). Following his conversion, Paul spent some time in Arabia, where he was taught by Christ (Galatians 1:12–17). The other apostles recognized that Jesus Himself had appointed their former enemy to be one of them. As Saul went into Gentile territories, he changed his name to the Greek “Paul,” and Jesus, who gave Paul his apostleship, sent many messages through him to His churches and to unbelievers. It was this apostle, Paul, who wrote over half of the books of the New Testament. In two of his Epistles, Paul identifies the office of apostle as the first that Jesus appointed to serve His churches (1 Corinthians 12:27–30; Ephesians 4:11). Clearly, the work of apostleship was to lay the foundation of the Church in a sense secondary only to that of Christ Himself (Ephesians 2:19–20), thus requiring eyewitness authority behind their preaching. After the apostles laid the foundation, the Church could be built. While Paul never claimed to be included among the original twelve, believers have recognized that Jesus appointed him as His special apostle to the Gentiles (Galatians 1:1; 1 Corinthians 9:1; Acts 26:16–18). There are others in the early church referred to as “apostles” (Acts 14:4, 14; Romans 16:7; 1 Thessalonians 2:6), but only in the sense that they were appointed, authorized, and sent by churches on special errands. These individuals bore the title “apostle” in a limited sense and did not possess all the qualifications of apostleship that the original twelve and Paul did. No biblical evidence exists to indicate that these thirteen apostles were replaced when they died. See Acts 12:1–2, for example. Jesus appointed the apostles to do the founding work of the Church, and foundations only need to be laid once. After the apostles’ deaths, other offices besides apostleship, not requiring an eyewitness relationship with Jesus, would carry on the work.GotQuestions.org Related Resource: Is God restoring the offices of apostle and prophet in the church today? | GotQuestions.org 2 Corinthians 12:13 For in what respect were you treated as inferior to the rest of the churches, except that I myself did not become a burden to you? Forgive me this wrong! I myself: 2Co 12:14 11:8,9 1Co 9:6,12,15-18 forgive: 2Co 11:7 2 Corinthians 12 Resources - Multiple Sermons and Commentaries FORGIVENESS FOR NOT TAKING COMPENSATION For in what respect were you treated as inferior (hettao) to the rest of the churches - And so Paul is asking how were the Corinthians treated as lower, less than, not the equal of the other churches. Except that I myself did not become a burden (katanarkao) to you? - Paul again brings up the subject that he did not accept compensation from the Corinthians, something the false teachers avidly did themselves (2Co 11:20) and aggressively criticized as evidence he was not the "real deal." "The only practice Paul refrained from doing that these "super-apostles" did was charging money for his teaching." (Barton) The Corinthian apparently took this as Paul saying in effect that they were inferior to churches (like the Macedonians) who did help him. Forgive (aorist imperative) me this wrong (adikia) - Is this sarcastic? Did Paul really think he had committed an iniquity against the Corinthian church? Of course not. And yet he perceives they were offended by his refusal for recompense and so he asks for their forgiveness. In so doing Paul illustrates what he later wrote to Timothy explaining that "The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth and they may come to their senses (AT LEAST SOME OF THE CORINTHIANS NEEDED TO COME TO THEIR SENSES!) and escape from the snare of the devil, having been held captive by him to do his will. (2Ti 2:24-26) Treated inferior (2274) hettao from hetton = less, inferior) first means to be less or inferior. The idea is to be put to the worse and hence to be defeated or conquered. 5v in NT - Acts 7:42; Rom. 9:27; 2 Co. 12:13; 2 Pet. 2:19; 2 Pet. 2:20 Forgive (grant, freely give, bestow) (5483) charizomai from charis = grace, undeserved merit or favor) has the basic meaning of to give. To grant as a favor. To give gratuitously, generously, graciously and in kindness. It means to bestow as a gift of grace or out of grace. It means "to bestow a favor unconditionally… then to remit a debt, and hence to forgive." Lk. 7:21; Lk. 7:42; Lk. 7:43; Acts 3:14; Acts 25:11; Acts 25:16; Acts 27:24; Rom. 8:32; 1 Co. 2:12; 2 Co. 2:7; 2 Co. 2:10; 2 Co. 12:13; Gal. 3:18; Eph. 4:32; Phil. 1:29; Phil. 2:9; Col. 2:13; Col. 3:13; Phlm. 1:22 Wrong (93) adikia from a = not + dikê = right) is a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. In secular Greek adikia referred to unjust acts, or to deeds which caused personal injury. 24v in NT - Lk. 13:27; Lk. 16:8; Lk. 16:9; Lk. 18:6; Jn. 7:18; Acts 1:18; Acts 8:23; Rom. 1:18; Rom. 1:29; Rom. 2:8; Rom. 3:5; Rom. 6:13; Rom. 9:14; 1 Co. 13:6; 2 Co. 12:13; 2 Thess. 2:10; 2 Thess. 2:12; 2 Tim. 2:19; Heb. 8:12; Jas. 3:6; 2 Pet. 2:13; 2 Pet. 2:15; 1 Jn. 1:9; 1 Jn. 5:17 2 Corinthians 12:14 Here for this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you; for children are not responsible to save up for their parents, but parents for their children. this third time 2Co 1:15 2Co 13:1 1Co 4:19 11:34 16:5 for I do not seek what is yours, but you: Pr 11:30 Ac 20:33 1Co 10:33 Php 4:1,17 1Th 2:5,6,8,19,20 1Pe 5:2-4 for children are not responsible: Ge 24:35,36 31:14,15 Pr 13:22 19:14 1Co 4:14,15 1Th 2:11 2 Corinthians 12 Resources - Multiple Sermons and Commentaries PAUL'S DESIRE FOR THE PEOPLE NOT THEIR POSSESSIONS Here is more literally "behold" or "look" for Paul uses the attention getting interjection idou (FIRST WORD IN GREEK SENTENCE FOR ADDED EMPHASIS) which calls for the reader to "listen up" and pay close attention to what follows. For this third time I am ready to come to you - NIV = "Now I am ready to visit you for the third time." Third time supports the premise that he has been to Corinth twice. "On his first visit to Corinth, Paul founded the church and stayed a year and six months (Acts 18:11). His second visit was a brief, painful visit in between the writing of 1 Corinthians and 2 Corinthians. Now he is prepared to come for a third time." (David Guzik) In 2 Corinthians 13:1 Paul writes "This is the third time I am coming to you. EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE WITNESSES." And I will not be a burden (katanarkao) to you - As when Paul was present with them before, he was not ask them for material help (2Co 11:9). David
2 Coríntios 12
MacArthur - He did not want their money; he wanted their hearts. He wanted their lives for the kingdom of God, and for them to live in righteous obedience to the Word for the glory of God. (2 Corinthians) For children are not responsible to save up for their parents, but parents for their children - Paul gives an explanation to illustrate his point. Paul is speaking as the spiritual father (1Co 4:15) of the Corinthians and with this statement conveys his deep care for them. Parents of course are to provide for their children. As their spiritual father Paul was not going to ask money from them. Paul is not saying children when grown are not to aid aging parents and others in need (cf 1Ti 5:4,8,16). Barton - Fathers in the first century were expected to support their children, saving money and possessions as an inheritance for their sons and a dowry for their daughters. The fact that he refused financial support wasn't a sign of his rejection of the Corinthians but a sign of his great affection for them (see also 2Co 11:11). (1 & 2 Corinthians Life Application Bible Commentary) David Guzik on children are not responsible to save up for their parents... - This explains part of the reason why Paul did not want to receive support from the Corinthian Christians. Since he was their spiritual “father” and they were his spiritual “children,” it made sense that they should not feel “burdened” to support him.. At the same time, this is not a compliment towards the Corinthian Christians. Since Paul did gratefully receive support from other churches (Philippians 4:10–19), we know this was not his policy towards all churches. Instead, it is as if Paul is saying, “You Corinthian Christians are not mature enough to support me yet. You are still spiritual children. When you grow up some, you can be partners with me in the work and support me. But until then I am glad to support myself.” NET NOTE - Grk "children ought not," but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent's way. Burden (2655)(katanarkao from kata - intensifies + narkao = go numb) means to grow numb, to become stiff, inactive, and figuratively to weigh heavily upon someone, to become apathetic toward someone, to be burdensome, to be "deadweight", to be a financial burden to someone by requiring too much support. The idea is to live lazily off of someone else's generosity! Used 3x - 2Co 11:9; 2Co 12:13; 2Co 12:14 2 Corinthians 12:15 I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less? I will most gladly spend: 2Co 12:9 2Co1:6,14 2Co 2:3 2Co 7:3 Joh 10:10,11 Ga 4:10 Php 2:17 Col 1:24 1Th 2:8 2Ti 2:10 be expended: 2Co 6:12,13 2Sa 13:39 17:1-4 18:33 1Co 4:8-18 for your souls, 2Co 12:14 Heb 13:17 2 Corinthians 12 Resources - Multiple Sermons and Commentaries Related Passage: 2 Corinthians 7:3 I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. Philippians 2:17 (EXAMPLE OF PAUL EXPENDING HIMSELF FOR THE CHURCH) But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. PAUL'S WILLINGNESS FOR EXTREME SACRIFICIAL SERVICE I will most gladly (hedeos) spend (dapanao) and be expended for your souls - This is the antithesis of asking the Corinthians for money. He would rather spend on them. Such a sweet, joyous attitude is a reflection of Paul's total surrender/complete submission to His Lord. Paul is willing to spend his time, energy, strength, etc, and in a sense to be worn out for the Corinthians. The verb ekdapanao (hapax legomen) means literally to be spent completely (used up funds totally, exhausting one's account so to speak) and here is used figuratively of Paul's willingness to sacrifice his life to help the spiritual condition of the Corinthians. This is a powerful statement affirming Paul's heart for the Corinthians. NLT paraphrase is a good rendering "I will gladly spend myself and all I have for your spiritual good." The International Children's Bible has "So I am happy to give everything I have for you. I will even give myself for you."
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MacArthur - Sadly, the Corinthians responded inversely to Paul’s self-sacrificial love for them, prompting the apostle’s pathetic heart cry, If I love you more, am I to be loved less? The relationship was going backwards; the more affection he gave them, the less they returned (cf. 2 Cor. 6:11–13). Paul had poured his life into the Corinthian church, joyously laboring and sacrificing for them. All he asked for in return was their love—and they were unwilling to give it. (2 Corinthians) Barton - After expressing his love for the Corinthians, Paul asked what any parent would ask his or her children: "Will you love me after I have spent all my life loving you?" (1 & 2 Corinthians Life Application Bible Commentary) Most gladly (2234)(hedeos from hedus/hedys = sweet) is an adverb which literally means sweetly, and figuratively as used in this passage means gladly or joyously. Hedeos thus speaks of the experience of gladness which is based primarily upon the pleasure one derives from the activity (in this case the activity of "boasting" about weaknesses)! There is a sweetness in such boasting, not because the experience "feels good" to our outer man, but because of the divine assurance that it will "yield good" in our inner man (cp 2Co 4:16, 17, 18 - observe from these great passages how a knowledge of the end result, fortifies us to fight the good fight in the midst of the experiencing of afflictions, weaknesses, etc).Mk. 6:20; Mk. 12:37; 2 Co. 11:19; 2 Co. 12:9; 2 Co. 12:15 Spend (1159) dapanao from dapane = expense, cost; BDAG says it is from dapto = devour, of wild beasts) means to spend freely. The most common meaning of this verb is “to spend money.” It is used more broadly, however, to mean spending other things, such as time, energy, or one’s strength. Mark 5:26 uses it in reference to a woman who had spent all her money on physicians, while in Luke 15:14 it describes the prodigal son’s profligate spending. 5v in NT - Mk. 5:26; Lk. 15:14; Acts 21:24; 2 Co. 12:15; Jas. 4:3 Candlelight Wisdom I will very gladly spend and be spent for your souls. — 2 Corinthians 12:15 Today's Scripture: 2 Timothy 4:1-8 While traveling in Finland, I appreciated the Finns’ lavish use of candles. They never treat them as mere ornaments. Candles bring warmth and light into their homes during short winter days. The Finns know that a candle’s purpose is missed unless it is burned. But candles should burn at one end only—a lesson I needed to learn. When my husband and I began our missionary work, I longed to burn out for God. Within several years I had burned out all right, but not for God. Mine was a classic case of useless burnout, brought on by many self-caused stresses. One night I hit rock bottom and discovered that the rock was Christ. As He began teaching me dependence on Him for all things, the candle of my life was relighted for His use. Thinking It Over What are you doing to serve God? Do you rely on His strength or your own? Ask God to help you depend on Him in everything. What's important is not how much we do for God, but how much God does through us. 2 Corinthians 12:16 But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit. The Living Bible - Some of you are saying, “It’s true that his visits didn’t seem to cost us anything, but he is a sneaky fellow, that Paul, and he fooled us. As sure as anything he must have made money from us some way.” REB All very well, you say; I did not myself prove a burden to you, but I did use a confidence trick to take you in. I did not burden you myself 2Co 12:13 11:9,10 nevertheless, crafty fellow that I am,: That is, as my enemies represent, 2Co 1:12 4:2 7:2 10:2,3 1Th 2:3,5 1Pe 2:3 2 Corinthians 12 Resources - Multiple Sermons and Commentaries PAUL HAD NOT BURDENED AND NOT SCAMMED THEM! But be that as it may, I did not burden you myself - NLT = "Some of you admit I was not a burden to you" The Corinthians (at least some of them) agreed Paul had not overburdened them or "weighed them down" (katabareo - hapax legomen) with requests for material support. MacArthur - But be that as it may—despite their unreturned love for him—Paul would still not be a burden to them. Their love may have diminished, but his would not. Despite their diffidence, coldness, and disaffection, he would continue to love them sacrificially. (2 Corinthians) Nevertheless (alla - strong adversative or contrast) crafty fellow that I am, I took you in by deceit - Paul again resorts to sarcasm. Nevertheless contrasts Paul's denial of being a burden with the accusation that he was seeking to "scam" them. Paul's opponents represented him as a crafty (panourgos - hapax legomen) who deliberately had taken them in to his trap by baiting it so to speak with deliberate dishonesty in order to take advantage of them. There is an ironic play on words with panourgos which is related to the noun panourgia Paul used to describe the "serpent deceived Eve by his craftiness (panourgia)." (2Co 11:3) It is ironic because the servants of Satan who themselves were masquerading as messengers of righteousness (2Co 11:15) were accusing Paul of unrighteous conduct! Talk about the pot calling the kettle black!
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MacArthur - To get around the glaringly obvious difficulty that Paul had not taken any money from the Corinthians, the false apostles insisted that he had not yet sprung his trap. Paul had already described in detail the collection he was taking for the poor saints at Jerusalem (chaps. 8; 9). That, according to the false apostles, was the point of Paul’s scheme; the money that was collected at Corinth would never reach Jerusalem. Instead, they claimed, it would go to line Paul’s pockets. (2 Corinthians) 2 Corinthians 12:17 Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? 2Co 12:18 2Ki 5:16,20-27 1Co 4:17 16:10 2 Corinthians 12 Resources - Multiple Sermons and Commentaries PAUL REFUTES THE ACCUSATION OF CRAFTINESS Certainly I have not taken advantage of (pleonekteo) you through any of those whom I have sent to you, have I - NLT begins with "But how?" how would he try to scam them? NLT then says "Did any of the men I sent to you take advantage of you?" "Paul goes right to the point without hedging." (Robertson) Paul let's the evidence speak for itself by asking the Corinthians a rhetorical question which expects a negative answer. In essence he is saying that he had not defrauded or cheated the Corinthians by sending them men who had bilked them. And in mentioning Titus it would be clear that he was not acting alone in regard to the collection for Jerusalem. David
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MacArthur - If Paul had, as the false apostles insisted, planned to embezzle the collection (FOR JERUSALEM CHURCH), he could not have acted alone. There would have had to have been collusion between him and his ministry partners. That, of course, made the allegations even more far-fetched. Titus, whom the Corinthians knew well (cf. 2Co 8:23), was also involved in the collection (cf. 2 Cor. 8:6, 16). In addition, two unnamed brothers in Christ (8:18–19, 22) had assisted him. (2 Corinthians) Bruce Barton - Since the Corinthians admired Titus, Paul reminded them that Titus was functioning as his representative. If they had found nothing wrong with Titus's conduct, how could they find anything wrong with him, the very person Titus was representing? Titus had learned what steps to take from Paul. How could Paul's own steps be any different? This appeal would have been even more persuasive because Titus himself was delivering the epistle known as 2 Corinthians. His impeccable behavior among them would be a continual rebuttal to the gossip of those who were discrediting Paul. (1 & 2 Corinthians Life Application Bible Commentary) Did we not conduct ourselves in the same spirit and walk in the same steps - This question expects an affirmative reply. You have observed the character and integrity of Titus. Imagine he is a mirror image of me. He is asking the Corinthians to remember that just a Titus had behaved in the more recent past, so too Paul had behaved when he was originally among them for 18 months. The purpose of the questions is to show that neither Paul nor Titus had taken advantage of them in any way, as they had charged. Robertson on in the same spirit - The locative case, “in the same spirit,” makes it mean that Paul’s attitude is the same as that of Titus and most likely is correct, for “in the same steps” (tois autois ichnesin) is in locative case. 2 Corinthians 12:19 All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved. NLT - Perhaps you think we're saying these things just to defend ourselves. No, we tell you this as Christ's servants, and with God as our witness. Everything we do, dear friends, is to strengthen you. ESV Have you been thinking all along that we have been defending ourselves to you? It is in the sight of God that we have been speaking in Christ, and all for your upbuilding, beloved. All this time you have been thinking: 2Co 3:1 5:12 it is in the sight of God that we have been speaking in Christ 2Co 11:10,31 Ro 9:1 and all for your upbuilding: 2Co 5:13 10:8 13:10 1Co 9:12-23 10:33 14:26 beloved: 2Co 12:15 7:1 Ro 12:19 1Co 10:14 Php 4:1 2 Corinthians 12 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 4:3-5+ (PAUL NOT DEFENDING HIMSELF) But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. 4 For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. 5 Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God. 2 Corinthians 10:8+ (PAUL'S DESIRE - TO EDIFY THE CORINTHIANS) For even if I boast somewhat further about our authority, which the Lord gave for building you up (oikodome) and not for destroying you, I will not be put to shame, Ephesians 4:11-13+ (A PASTOR'S JOB) And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up (oikodome) of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. PAUL IS NOT WRITING IN SELF-DEFENSE All this time - This is a reference to the current letter up to this point. You have been thinking that we are defending (apologeomai) ourselves to you - The implication is that the Corinthians had misjudged Paul's words. Paul wants to make sure they did not think he was trying to defend his own reputation. Robertson on defending ourselves - He is not just apologizing, but is in deadly earnest, as they will find out when he comes. Actually, it is in the sight of God - Paul was not concerned about their response to him but whether he was pleasing to God. And so here Paul calls God as his Witness as to what he has been saying. Paul's oath of truthfulness before God is similar to what he had written in 2Co 2:17 "For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God." If was not Paul who was on trial before the Corinthians, but closer to the truth is that the Corinthians were "on trial" before God as to how they would respond to Paul's words in this letter, especially 2Co 10-13. MacArthur - Paul knew that God alone would render the final verdict on his life—and that verdict would be, “Well done, good and faithful slave.… Enter into the joy of your master” (Matt. 25:21)...The Corinthians were not Paul’s judges, but they were his spiritual responsibility. (2 Corinthians) Barton - By clearly stating that he was speaking before God at various points in this letter (see 2Co 1:12-14, 23; 2:10; 3:4;4:2; 5:10-11; 10:18; 11:11, 31), Paul was trying to impress on the Corinthians the gravity of their actions. This wasn't merely a debate between two teachers, so the Corinthians could judge who had spoken with the most poise. This was a dispute that was being held in the throne room of God. The Lord himself would judge who was his trustworthy representative (see 2Co 5:20; 6:3-10). (1 & 2 Corinthians Life Application Bible Commentary) That we have been speaking in Christ - He adds that it is in Christ, in covenant with Christ, speaking as Christ's representative. And all for your upbuilding (oikodome) - He defends his right to protect the Corinthians for their upbuilding, not their tearing down. In short everything he has been saying is to strengthen them as a church. Calling them beloved reflects his love for them in spite of all the difficulties and their misunderstanding of why he had said what he said. To reiterate, it was building them up, not tearing them down, not to exploit them or defraud them. David
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MacArthur - Paul’s use of the term perhaps shows his restraint and tenderness. Rather than making a complete denunciation of the Corinthians, the apostle merely expressed his concern and misgivings. When he arrived in Corinth, he would determine their spiritual condition and take the appropriate action. In the meantime, he wrote this epistle to begin the process of rooting out the noxious weeds of unrepentant sin in the church. (2 Corinthians) Barton summarizes this list of sins of the flesh - In his earlier letter, Paul had already warned the Corinthians of dividing into factions and competing for power in the church (see 1 Corinthians 1:10-13; 3:3). One of the key problems in the church was the Corinthians' jealousy of each other (1 Corinthians 3:3-5). Instead of concentrating on what they could each do for God, they were enviously eyeing one another, coveting the abilities and resources God had given their fellow brothers and sisters in Christ (see Ro 13:13). It was the Corinthians' selfishness (zelos) that was also causing problems in the church. In 1Co 4:6-7, Paul had described how they were boasting in themselves, and he had already warned them to focus their energies on preserving Christ's honor-not their own reputation. These evil attitudes were resulting in outbursts of anger in the church. Evidently, tempers were short because of the division and jealousy in the Corinthian church. Instead of growing into a supportive community of faith (1Co 12:12-13), the Corinthians were dividing into factions and fighting each other. In the process, they were tearing down the church, the very temple of God (1Co 3:16-17). These disputes were not one-time affairs. They were ongoing quarrels, where church members on each side began backstabbing each other. The Greek word used by Paul here (katalalia) literally means "evil speech" or "slander". In this way, the Corinthians were impugning the reputation of their fellow brothers and sisters in Christ (1 Corinthians 5:11; 6:10). Not only were they slandering each other, but they did so in secret. They continued to maliciously gossip about each other-and also, presumably, Paul (see 1 Corinthians 5:11; 6:10). The Greek word (psithurismos for "gossip" is literally "whisperer." (KJV = whisperings). Instead of building each other up in the Christian faith (1Co 12:7), the Corinthians were simply growing conceited (see1Co 4:6; 8:1). The Greek word Paul used for "conceit" (phusiosis) means "inflated." The Corinthians had become inflated with pride (cf 1Co 8:1). Evidently, members in the Corinthian church were especially gifted; therefore, many of them aspired to rise to prominence in the growing church (1Co 12:27-13:1; 14:12). But their arrogance had become a formidable obstacle to God and his work. If they would only seek after God's honor instead of their own glory, then God could establish his kingdom among them. Finally, Paul warned the Corinthians of disorderly behavior (akatastasia) , just as he had done in 1 Corinthians (1Co 6:1-8; 11:20-22, 33-34; 14:32-33, 40). Paul was speaking about any behavior that disrupted worship services or contributed to the disunity of the church.(1 & 2 Corinthians Life Application Bible Commentary) Strife (2054) eris means contention, wrangling, quarrels. It refers to engagement in rivalry, especially with reference to positions taken in a matter, such a belief in the meaning of a genealogy! strife, a general term that carries the ideas of all kinds of self-centered rivalry and contentiousness about the truth. Strife is an expression of enmity with bitter sometimes violent conflict or dissension. It refers to persistent contention, bickering, petty disagreement, and enmity. It reflects a spirit of antagonistic competitiveness that fights to have its own way, regardless of cost to itself or of harm to others. It is produced by a deep desire to prevail over others, to gain the highest prestige, prominence, and recognition possible. Strife is characterized by self-indulgence and egoism. It has no place even for simple tolerance, much less for humility or love. 9v in NT - Rom. 1:29; Rom. 13:13; 1Co. 1:11; 1Co. 3:3; 2Co. 12:20; Gal. 5:20; Phil. 1:15; 1 Tim. 6:4 = false teachers - "disputes about words, out of which arise envy, strife, abusive language, evil suspicions"; Titus 3:9 Jealousy (2205) zelos from zeo = to be hot, to boil [from the sound of bubbling water], figuratively to be fervent or show great enthusiasm; see related studies zeloo; zelotes) was originally a good word which described fervour in advancing a cause or in rendering service. In the NT zelos conveys the negative meaning in many passages (Acts 5:17, 13:45, Ro 13:13, 1 Cor 3:3, 2 Cor 12:20, Gal 5: 20, Phil 3:6, James 3:14, 16). Jealousy describes envy of someone else’s possessions, achievements, or advantages. It describes the spirit which cannot be content with what it has and looks with a jealous eye on every blessing given to someone else and denied to itself. It is the grasping, protective, self-centeredness that causes people to be suspicious of others as potential rivals. 16v in NT - Jn. 2:17; Acts 5:17; Acts 13:45; Rom. 10:2; Rom. 13:13; 1 Co. 3:3; 2 Co. 7:7; 2 Co. 7:11; 2 Co. 9:2; 2 Co. 11:2; 2 Co. 12:20; Gal. 5:20; Phil. 3:6; Heb. 10:27; Jas. 3:14; Jas. 3:16 Angry tempers (in the plural) (2372) thumos rom thúo = move impetuously, particularly as the air or wind, a violent motion or passion of the mind; move violently, rush along) describes passion (as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). Thumos describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Thumos (especially when accompanied by breathing violently or hard) pictures a "panting rage". We've all seen individuals in whom there was a sudden outburst of this type of passionate anger. You can even see their nasal passages widening to take in more air in the heat of their passion. Thumos marked the synagogue congregation at Nazareth that became enraged at Jesus’ teaching (Luke 4:28), the pagan crowd that rioted at Ephesus (Acts 19:28), and Satan’s rage (Rev. 12:12). It, too, is one of the deeds of the flesh (Gal. 5:20), and hence believers are to avoid it (Eph. 4:31; Col. 3:8). 18v in NT - Lk. 4:28; Acts 19:28; Rom. 2:8; 2Co. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8; Heb. 11:27; Rev. 12:12; Rev. 14:8; Rev. 14:10; Rev. 14:19; Rev. 15:1; Rev. 15:7; Rev. 16:1; Rev. 16:19; Rev. 18:3; Rev. 19:15 Disputes (2052) eritheia means self seeking, strife, contentiousness, extreme selfishness, rivalry and those who seek only their own. In a word, eritheia is the desire to be number one no matter the cost! Thayer adds that it refers to "a courting distinction, a desire to put oneself forward, a partisan and factious spirit which does not disdain low arts; partisanship, factiousness". Eritheia describes personal gratification and self-fulfillment at any cost, which are the ultimate goals of all fleshly endeavors. Eritheia has no room for others, much less genuine humility. It is that ultimate self-elevation rampant in the world today which is the antithesis of what the humble, selfless, giving, loving, and obedient child of God is called to be in Christ and only possible in the power of His Spirit. Paul used eritheia of those who were “selfishly ambitious” (Ro 2:8), of those who preached Christ from “selfish ambition” (Php 1:17), as one of the deeds of the flesh (Gal. 5:20) and as characterizing earthly, demonic wisdom (James 3:14, 16). Eritheia is essentially the opposite of “humility of mind” (Php 2:3)7v in NT - Rom. 2:8; 2 Co. 12:20; Gal. 5:20; Phil. 1:17; Phil. 2:3; Jas. 3:14; Jas. 3:16 Slanders (plural = slanders) (2636) (katalalia from katá = against, down + laleo = to speak) Literally it means "Speaking against" or "Speaking down" to a person, by extension describing the act of defaming or slandering, evil speaking, evil speech, evil report, slander, back-biting lies, defamation., disparagement. Speaking about others in such a way as to belittle or defame their character. This word is not found in classic Greek. The related verb katalaleō is “speak against” in James 4:11. Only used twice - 2Co. 12:20; 1Pe 2:1 Gossip (hapax legomen)(5587)(psithurismos from psithurizo (to whisper) describes a whispering, hiss and in a bad sense gossip, tale-bearing, secret slandering, that quiet, subtle, behind-the-back defamation (contrasting with slanders which is open, public vilification). BDAG - "derogatory information about someone that is offered in a tone of confidentiality, (secret) gossip, tale-bearing." Robertson = "to whisper into one’s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Eccl. 10:11)." Arrogance (hapax legomen)(5450)(phusiosis from phusioo = to puff or blow up from phusa = bellows) literally puffing up, inflation; figuratively pride, conceit; in plural as in this verse it means acts of arrogance, conceited behavior. It was a secular medical term describing a ‘inflated/bloated condition, a swelling. Disturbances (disorder, contusion, tumult)(181) akatastasia from akatastatos = unstable from a = negative + kathistemi = set in order) means literally without order or stability and thus has a basic meaning of instability = to an unsettled state of affairs, an upheaval, a state of violent group disturbance, a tumult, or unrest, especially in a political or social setting (riots, revolutions). In 2 Cor. 12:20 and James 3:16 the context suggests that akatastasía is used of the disruption of the Christian community by worldly disputes among the brethren and in both of these passages jealousy and selfish ambition (eritheia) are listed prior to akatastasia as factors which predispose to social instability. 5v in NT - Lk. 21:9; 1 Co. 14:33; 2 Co. 6:5; 2 Co. 12:20; Jas. 3:16 2 Corinthians 12:21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. my God: 2Co 12:7 8:24 9:3,4 may humiliate me 2Co 2:1-4 Ex 32:31 De 9:15,25 1Sa 15:35 Ezr 9:3 10:1 Ps 119:136 Jer 9:1 13:17 Lu 9:41,42 Ro 9:2 Php 3:18,19 many of those who have sinned: 2Co 13:2 and not repented 2Co 2:5-11 7:9-11 10:6 1Co 6:9-11 Rev 22:20 impurity, immorality and sensuality: Ro 13:13 1Co 5:1,9-11 6:15-18 Ga 5:19 Eph 5:5,6 Col 3:5 1Th 4:3-7 Heb 13:4 1Pe 4:2,3 2Pe 2:10-14,18 Jude 1:7,23 Rev 21:8 22:15 2 Corinthians 12 Resources - Multiple Sermons and Commentaries Related Passages: Galatians 5:19-21+ (IN 2Cor 12: 20-21 NOTE SIMILARITY TO THE DEEDS OF THE FLESH) Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who (present tense - habitually) practice (prasso) such things will not inherit the kingdom of God. 1 Corinthians 5:1 It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife. 1 Corinthians 6:13 Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. 1 Corinthians 6:18 Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. PAUL'S FEAR - A PRACTICE THAT DOES NOT MAKE PERFECT! Note that the moral sins Paul mentions in this verse are identical to the sins of the flesh in Galatians 5:19+! The danger for the Corinthians is that some of the members of the church were practicing not actions that would make them perfect but actions that potentially could take them to perdition (cf Gal 5:21b+)! I am afraid that when I come again my God may humiliate (tapeinoo) me before you - The Greek does not actually have a word for afraid. Young's Literal is more accurate - "Lest again having come, my God may humble me." Clearly afraid is implied and it is so rendered in most of the modern translations (NAS, ESV, NLT, NIV, CSB) When I come again assumes this is true - he will come to Corinth again (the third time - 2Co 12:14, 13:1)! Again Paul expresses his sincere fear. Why would Paul be humiliated? He saw himself as their spiritual father and their teacher for over 18 months and he only wanted to see them practice what he had taught. It they were manifesting the litany of sins in verses 20-21, Paul would be ashamed and it would give his critics ammunition to substantiate their charges -- if his spiritual children were in sin it would allow his opponents to question the efficacy of his teaching. He is fearful that those he addressed as saints are acting more like "aint's" (so to speak), manifesting rotten fruits that characterized their former pagan lives. Barton - Paul had already told the Corinthians that he was concerned that he might be humiliated when he came to Corinth. Some Macedonian Christians were accompanying him. If Paul found the church in disorder and the Corinthians refusing to participate in the Jerusalem collection, then Paul would be humiliated in the presence of the devout Christians from Macedonia (see 2Co 9:3-5). (1 & 2 Corinthians Life Application Bible Commentary) And I may mourn (pentheo) over many of those who have sinned in the past and not repented of the impurity (akatharsia), immorality (porneia) and sensuality (aselgeia) which they have practiced (prasso) - Note he says that he might mourn (pentheo) and not that he would be angry. He would lament from deep sorrow over their sin. While many in Corinth had experienced genuine repentance (2Cor 7:6-11+), he was fearful others had not had this supernatural experience. The false teachers spouted false doctrine, which always leads to faulty living. If you are fed unsound doctrine and believe it, you will behave the way you believe! Sin grieved Paul, especially sin in those who were supposed to be acting like his spiritual children. Not only would he be humiliated and ashamed, but he would be grieved regarding their sinful state. Have sinned is in the perfect tense which emphasizes their sinful behavior is actually their state or continued condition (began in past and continues to the present), a spiritually dangerous place especially if one is self-deluded into thinking they can habitually practice these sexual sins and inherit the kingdom of God! (see Gal 5:21b+). Paul's desire was expressed in 2Co 11:2+, writing "I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin." Now he fears the Bride may be defiled and polluted by sins, not just the list in verse 20, but now a list of sexual sins. Impurity (akatharsia), immorality (porneia) and sensuality (aselgeia) all refer to sexual sins and address a culture in Corinth which was rife with idolatry and immorality (the two usually "traffic together!") which led to the coining of the Greek verb “Corinthianize” which meant, “to go to bed with a prostitute!” What a legacy for a town to leave! While Paul had described genuine repentance of the Corinthians in chapter 7, now he expresses his concern that many have not had a genuine change of heart and thus have not turned away from their moral (sexual) sins which they have made a practice (prasso) of committing. The implication is that he may find they did not just occasionally commit these sins but that they had become their habitual practice (cf Gal 5:21+). John
2 Coríntios 12:9
MacArthur comments that God's grace "was certainly sufficient to strengthen him in any subsequent trial he faced. it was necessary for the fires of affliction to burn away the dross of pride and self-confidence. Paul had lost all ability, humanly speaking, to deal with the situation at Corinth. He had visited there, sent others there, and written the Corinthians letters. But he could not completely fix the situation. He was at the point when he had to trust totally in God's will and power. It is when believers are out of answers, confidence, and strength, with nowhere else to turn but to God that they are in a position to be most effective. No one in the kingdom of God is too weak to experience God's power, but many are too confident in their own strength. Physical suffering, mental anguish, disappointment, unfulfillment, and failure squeeze the impurities out of believers' lives, making them pure (MacArthur, J: 2Corinthians. Chicago: Moody Press) (Bolding added for emphasis) As someone has well said "When you come to the point in your life where Jesus is all you have, you come to realize that Jesus is all you need!" Even Jesus' OT Name of Jehovah underscores the sufficiency of His grace, for the name Jehovah or Yahweh (YHWH) means in essence "I Am". It is as if Jehovah Jesus said to Paul (and continues to say to believers), "I Am all that you will ever need in this life and the life to come. I Am the only One that will fully and forever satisfy the deepest longings of your soul." Notice that His grace is sufficient for every need, not every "greed"! And so Paul could write the following great promise with absolute assurance for he himself had been the beneficiary of bountiful grace greater than his need... And my God shall supply all your needs according to (not out of) His riches in glory in Christ Jesus. (Php 4:19-note) Comment: Notice that our needs are supplied not out of God's riches but according to His riches in glory in Christ Jesus. Not a portion of but proportionate to! If I am a billionaire and I give you ten dollars, I have given you out of my riches, a small portion of my wealth. On the other hand if I give you a million dollars, I have given to you "according to" or more in proportion to my riches. God never gives niggardly to His children but according to the riches of His grace! Perfected (5055) (teleo from telos = goal, an end, a purpose, an aim, a fulfillment, an achievement; See discussion of related words - Mature = teleios; Maturity [perfect] = teleiotes) means to bring to an end as one brings a process, a course, a task or an undertaking to the end. It means to accomplish and complete something, by bringing it to perfection. In this context the idea is that the saint who is in this weak state, the Lord's power comes into more perfect activity. This verb does not convey the idea that one can achieve moral perfection in this life! Rather the idea is that the power of Christ is made complete or fulfilled when the weak person depends on Him. Or stated another way, through the weakness (the thorn) the grace of God operates most effectively in his life. And the same principle applies to the thorns in our life. Harry
2 Coríntios 12:9
MacArthur says... Paul's weakness was not self-induced or artificial; it was not a superficial psychological self-esteem game he played with himself. It was real and God-given. He did not love the pain caused by the false apostles, knowing it was satanic in origin. Yet he embraced it as the means by which God released His power through him. (MacArthur, J: 2Corinthians. Chicago: Moody Press) WHY BOAST IN WEAKNESSES? I will rather boast about my weaknesses - Why? Because walking the road of suffering and weakness is the only road that leads to the manifestation and magnification of Christ's glory. The cross always proceeds the crown (cp Mk 8:34, 1Pe 5:10-note). The Lord more desires our weaknesses than our strengths (Ps 51:17-note). In fact our strengths (including our "natural" strengths, talents, etc) are more often His archenemy than His "assistant" in our sanctification process, our growth in holiness. On the other hand our weaknesses, do function as God's able "assistants" which He "recruits" to train us so that we might learn to continually draw upon His infinite, omnipotent resources in Christ, a "spiritual exercise" which ultimately brings Him the glory (Ro 11:36-note, Ps 115:1-note). Succinctly stated, our extremities are always God's opportunities. Conversely our securities, provide Satan opportunities (e.g., to inflate our pride, and cut the flow of grace, Pr 3:34, Jas 4:6, 1Pe 5:5-note). God's way is not to take His children out of the trial, but to give them the strength to bear up in the trial.
2 Coríntios 12:10
MacArthur writes that "Our present bodies are characterized by weakness. We are weak not only in physical strength and endurance but also in resistance to disease and harm Despite the marvelous natural protective mechanisms of the human body, no one is immune from breaking a bone, cutting a leg, catching various infections, and eventually from dying. We can and should minimize unnecessary dangers and risks to our bodies, which for believers are temples of the Holy Spirit (1Co 6:19, 20). But we cannot completely protect them from harm, much less from death. Our earthly “temples” are inescapably temporary and fragile. 2 Corinthians 11:30 If I have to boast, I will boast of what pertains to my weakness. 2 Corinthians 12:5 On behalf of such a man will I boast; but on my own behalf I will not boast, except in regard to my weaknesses. 2 Corinthians 12:9 And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong. 2 Corinthians 13:4 For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we shall live with Him because of the power of God directed toward you. Comment: “He was crucified because of weakness” means in respect of the physical sufferings to which Christ voluntarily submitted in giving Himself up to the death of the cross. MacArthur adds that "The crucifixion of Jesus Christ is the unmistakable and supreme evidence of His weakness. His human nature was so weak as to be fully susceptible to death." Galatians 4:13+ but you know that it was because of a bodily illness that I preached the gospel to you the first time; 1Timothy 5:23 No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments. Comment: In a secular Greek writing we find the text of a memorandum requesting the purchase of a jar of wine according to the doctor’s orders! Hebrews 4:15-note For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Comment: Weaknesses in context refers to all the natural limitations of humanity (moral and physical), which undermine our resistance to temptation and make it difficult for us to keep from sinning. Hebrews 5:2-note he can deal gently with the ignorant and misguided, since he himself also is beset (The priest himself has weakness lying around him like a chain) with weakness; Comment: Weakness in context of referring to Aaron speaks of moral weakness which makes men capable of sinning. In other words, weakness in this context is virtually synonymous with the totally depraved nature, the moral weakness which makes men capable of sin. Hebrews 7:28-note For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. Comment: Hebrews 11:34-note quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. There are 5 uses of astheneia in the Septuagint (LXX) - Ps 15:4; Eccl 12:4; Job 37:7; Jer 6:21; 18:23 Barnhouse in his massive exposition of Romans reiterates the importance of a proper understanding of ministry out of our weakness rather than out of our supposed "power"… "I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for without me you can do nothing" (Jn 15:5). How many Christians read it, "Without me you cannot do very much," cling to their own imagined ability, and so fail to bear fruit! God never mingles His power with ours. Only when we recognize our own absolute nothingness does He work in full power. Paul learned this when he asked for deliverance from his "thorn in the flesh." The Lord replied, "My grace is sufficient for you; for my strength is made perfect in weakness." (Romans) Insults (5196) (hubris) describes injurious treatment or insulting injury - wanton insolence, the basic problem being the pride which erects itself against God and man alike. It refers to treatment which is deliberately calculated publicly to insult and openly humiliate the person who suffers from it. It describes the experience of insolence, shame, insult or mistreatment. Hubris includes the idea of vile treatment which is not just with words but can also be with violence and assault. Hubris describes harm done to another by mistreatment or by insults meant to shame. Zodhiates adds the other sense of hubris in the NT is "Metonymically injury, harm, damage to a person or property arising from the insolence or violence, even of the sea (Acts 27:10, 21)." (Complete Word Study Dictionary) Friberg - only in a passive sense in the NT; (1) as the result of presumptuous invasion of one's rights by others through words or actions insult, outrage, ignominious mistreatment ( 2C 12.10); (2) as the result of natural forces, such as wind and weather damage, injury, hardship (Acts 27.10) (Borrow Analytical Lexicon of the Greek New Testament) Louw-Nida - (1) the condition resulting from violence or mistreatment - 'harm, damage, injury.' (Acts 27:10), (2) to be insolently mistreated - 'maltreatment, insolence and mistreatment.' (2 Cor 12:10); (3) the content of an insulting statement - 'insult. (Borro Greek-English lexicon of the New Testament : based on semantic domains) NIDNTT Classic Use and OT Use of Hubris - CL & OT hybris is a very ancient compound (E. Schwyzer, Griechische Grammatik, I, 19532, 495), formed from y (Cypriot, Rhodian equivalent of epi) and bri (cf. briaros, weighty; brithō, weigh, be heavy). Originally it meant excess weight, excess power; sometimes more concretely, ill-treatment, abuse, insult; sometimes more abstractly, arrogance, insolence, brutality. The word is frequently used in the Odyssey, to denote Penelope’s suitors (e.g. 1, 227; 24, 352). hybris appears objectively as an infringement of the order of justice established by Zeus, which enabled community-life in the Greek polis to be maintained. It is the opposite of eunomia, good order, to the observance of which the gods pay close attention (as early as Homer, Od. 17, 487) and of noos theoudēs, the attitude that fears the gods. Classical tragedy contrasted hybris to sōphrosynē, modesty, which respects the limits laid down for men. Therefore hybris is not, strictly speaking, directed against the gods (J. J. Fraenkel, Hybris, 1942, 73). What the malefactor harms is good order. In the 5th century B.C. hybris became the classical expression of “numinous fear, i.e., of the Greek sense of sin from the religious standpoint” (G. Bertram, TDNT VIII 297; cf. Soph., Trach. 280; OT. 873). But in Euripides human norms replace those set by fate (Heraclidae 388; Or. 708). There are many derivatives as early as the language of Homer; hybrizō, to act arrogantly, ill-treat, insult (after Homer: of animals, to be uncontrollable; of plants, to grow luxuriantly; as a legal term to inflict bodily harm); ephybrizō, insult; hybristēs, violent, dissolute, insolent man (after Homer: of animals, uncontrollable, restive; also of things, e.g. new wine). Of the numerous more recent formations the adj. hybristikos is important: arrogant, wanton, insolent (Plato onwards). (See NIDNTT for longer discussion of the Greek meaning) Gilbrant - In classical usage hubris has a wide variety of meanings. According to Bertram it originally meant “an act which invades the sphere of another to his hurt, a ‘trespass,’ a ‘transgression’ of the true norm in violation of divine and human right” (“hubris,” Kittel, 8:295). Involved in hubris are arrogance, insult, violence, and contempt. In fact, the term describes any act or attitude associated with a lack of self-control and with attempts to seize what the gods have not allotted. Sōphrosunē (4849), “restraint, self-control,” is the antonym of hubris. Hubris is not necessarily an act “directed against the gods” (Güting, “Pride,” Colin Brown, 3:27); rather, it is “the overbearing attitude of man toward both the gods and his fellow men,” hence, “egotism” (Ehrenberg, From Solon to Socrates, p.184). It can, however, be the “classical expression . . . of the Greek sense of sin from the religious standpoint,” especially in certain tragedians (Bertram, “hubris,” Kittel, 8:297). In the Septuagint hubris appears approximately 50 times. Its main Hebrew equivalents are words derived from the root g’h, “to be high, lofty, arrogant.” Hubris only translates this word group in the negative sense. Proverbs 29:23 states, “A man’s pride brings him low” (NIV). A wide variety of meanings also appears in the Septuagint including “presumptuousness” (Proverbs 11:2) or “rebellion” (LXX Job 15:26). According to Bertram, it “can denote disposition, attitude, and conduct, sinful turning from or provocation of God, secularism, as well as vainglorious arrogance, encroachment, and tyranny against one’s fellows” (ibid., p.301). (Complete Biblical Library Greek-English Dictionary) Aristotle wrote that "Hubris means to hurt and to grieve people, in such a way that shame comes to the man who is hurt and grieved, and that not that the person who inflicts the hurt and injury may gain anything else in addition to what he already possesses, but simply that he may find delight in his own cruelty and in the suffering of the other person."