Բ Կորնթացիներ / 2 Corinthians - 12 |

Text:
< PreviousԲ Կորնթացիներ - 12 2 Corinthians - 12Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle proceeds in maintaining the honour of his apostleship. He magnified his office when there were those who vilified it. What he says in his own praise was only in his own justification and the necessary defence of the honour of his ministry, the preservation of which was necessary to its success. First, He makes mention of the favour God had shown him, the honour done him, the methods God took to keep him humble, and the use he made of this dispensation, ver. 1-10. Then he addresses himself to the Corinthians, blaming them for what was faulty among them, and giving a large account of his behaviour and kind intentions towards them, ver. 11, to the end.
Adam Clarke: Commentary on the Bible - 1831
St. Paul mentions some wonderful revelations which he had received from the Lord, Co2 12:1-5. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, Co2 12:6. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, Co2 12:7-9. He exults in sufferings and reproaches, and vindicates his apostleship, Co2 12:10-13. Promises to come and visit them, Co2 12:14, Co2 12:15. Answers some objections, Co2 12:16-18. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, Co2 12:19-21.
Albert Barnes: Notes on the Bible - 1834
12:0: This chapter 2 Cor. 12 is a continuation of the same general subject which was discussed in the two pRev_ious chapters. The general design of the apostle is, to defend himself from the charges brought against him in Corinth, and especially, as it would appear, from the charge that he had no claims to the character of an apostle. In the pRev_ious chapters he had met these charges, and had shown that he had just cause to be bold toward them; that he had in his life given evidence that he was called to this work, and especially that by his successes and by his sufferings he had showed that he had evidence that he had been truly engaged in the work of the Lord Jesus.
This chapter contains the following subjects.
1. Paul appeals to another evidence that he was engaged in the apostolic office - an evidence to which none of his accusers could appeal - that he had been permitted to behold the glories of the heavenly world; Co2 11:1-10. In the pRev_ious chapter he had mentioned his trials. Here he says Co2 12:1, that as they had compelled him to boast, he would mention the Revelation which he had had of the Lord. He details, therefore, the remarkable vision which he had had several years before Co2 12:2-4, when he was caught up to heaven, and permitted to behold the wonders there, Yet he says, that lest such an extraordinary manifestation should exalt him above measure, he was visited with a sore and special trial - a trial from which he prayed earnestly to be delivered, but that he received answer that the grace of God would be sufficient to support him; Co2 12:5-9. It was in view of this, he says Co2 12:10 that he had pleasure in infirmities and sufferings in the cause of the Redeemer.
2. He then Co2 12:11-12 sums up what he had said; draws the conclusion that he had given every sign or evidence that he was an apostle; that in all that pertained to toil, and patience, and miracles, he had shown that he was commissioned by the Saviour; though with characteristic modesty he said he was nothing.
3. He then expresses his purpose to come again and see them, and his intention then not to be burdensome to them; Co2 12:13-15. He was willing to labor for them, and to exhaust his strength in endeavoring to promote their welfare without receiving support from them, for he regarded himself in the light of a father to them, and it was not usual for children to support their parents.
4. In connection with this, he answers another charge against himself. Some accused him of being crafty; that though he did not burden them, yet he knew well how to manage so as to secure what he wanted without burdening them, or seeming to receive anything from them; Co2 12:16. To this he answers by an appeal to fact. Particularly he appeals to the conduct of Titus when with them, in fall proof that he had no such design; Co2 12:17-19.
5. In the conclusion of the chapter, he expresses his fear that when he should come among them he would find much that would humble them and give him occasion for severity of discipline; Co2 12:20-21. This apprehension is evidently expressed in order that they might be led to examine themselves, and to put away whatever was wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 12:1, For commending of his apostleship, though he might glory of his wonderful Revelations, Co2 12:9, yet he rather chooses to glory of his infirmities; Co2 12:11, blaming them for forcing him to this vain boasting; Co2 12:14, He promises to come to them again; but yet altogether in the affection of a father; Co2 12:20, although he fears he shall to his grief find many offenders, and public disorders there.
Geneva 1599
It (1) is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
(1) He continues in his purpose, and because those braggarts boasted of revelations, he reckons up those things which lift him up above the common capacity of men. But he uses a preface, and prudently excuses himself.
John Gill
INTRODUCTION TO 2 CORINTHIANS 12
The apostle in this chapter proceeds upon the same subject, in vindicating himself against the false teachers, and giving proof of his apostleship; he takes notice of a very remarkable and unusual vision he was favoured with; makes mention of an uncommon temptation of Satan, how he was delivered from it, and the use it was of to him; excuses his boasting to the Corinthians; lays the blame of it upon them who obliged him to do it, though they had such undeniable proofs of his apostleship among them; signifies he intended to come and see them, and expresses his strong affection for them, and good will towards them; removes the calumnies of covetousness, guile, and craftiness; reproves them for their sins, and threatens them in case of impenitence. Though in some respects glorying was not so convenient, and quite disagreeable to the apostle himself, yet such were his circumstances, that it was become necessary for him to do it, and therefore goes on with it; and to his character, qualifications, labours, sufferings, and deliverances, adds the visions and revelations of the Lord he had been honoured with, 2Cor 12:1 and singles out a very particular one, which he describes by the time when, about fourteen years ago; by the person who saw it, himself, whom he speaks of in the third person, that there might be as little appearance of boasting as possible; by the place where it was seen, the third heaven, into which he was caught; by the form or manner of the vision, or the circumstance and condition in which he was when he saw it, of which he could give no account; as whether in or out of the body, 2Cor 12:2, which last circumstance is repeated to denote the certainty of it, and his ignorance as to this part of it; for the truth of which he appeals to God, 2Cor 12:3, and affirms again, that such an one as he had described was caught up to paradise; by which he explains what he meant by the third heaven, and further declares, that being there he heard words unutterable, 2Cor 12:4. Now though this vision was matter of glorying, yet since he was the person that was so highly honoured with it, he would not dwell any longer on it, but rather speak of his infirmities, as he afterwards does, 2Cor 12:5, yet if he had shown a design of boasting, it would not have been acting a foolish part; however, he thought it best to forbear, lest it should lead any into too high an opinion of him, 2Cor 12:6, and indeed, these high enjoyments were apt to fill himself with pride and vanity, wherefore God, in his infinite wisdom, thought fit to take some methods to humble him; which leads him to give an account of a sore temptation that befell him, which was grievous to him, and in which he was buffeted by Satan; the end of which was to keep down his pride, and hide it from him, 2Cor 12:7. The use this was of to him, and how he behaved under it, and the request he made to the Lord to be freed from it, are declared in 2Cor 12:8, to which he received an answer, which was full and satisfactory, gave him pleasure, and determined him to glory in his infirmities, 2Cor 12:9, which he does in 2Cor 12:10, and gives an enumeration of them, and his reason for glorying in them: and whereas he knew he should be chargeable with folly, in glorying in other things as he had done, he blames the Corinthians for it, who had obliged him to it; for had they engaged as they should have done in the vindication and commendation of him, there would have been no need of his own; and they were furnished with matter and arguments enough for such a purpose, since it must have been a plain case to them that he was not inferior to the chief of the apostles, 2Cor 12:11, of which they had a full demonstration, partly by the signs, wonders, and mighty deeds which were done in the midst of them by him, 2Cor 12:12, and partly by the gifts of grace bestowed on them through his ministry, on account of which they did not come short of any other churches; unless it was in this, that they had the Gospel preached without charge unto them, 2Cor 12:13, the apostle goes on to acquaint them that he had a third time intended to come and see them, when he would be no more burdensome and chargeable to them than he had been before; have no regard to theirs but to them, acting the part of a father that lays up for his children, but takes nothing from them, 2Cor 12:14, and expresses his strong affection for them, even though they should show but little to him, and his earnest desire to be serviceable to them, and the pleasure he should take therein, 2Cor 12:15, and whereas it was suggested by the false teachers, that though he did not take money of them in person, he had used some underhand crafty methods by the means of others to drain them of it, 2Cor 12:16, he replies and vindicates his innocence, by putting the question to them in general; whether he had made any gain by any persons he had sent to them, 2Cor 12:17, and particularly inasmuch as he had sent Titus and another brother, whether he had made any gain of them, and whether the apostle and he were not of the same spirit; and whether they did not take the same steps, 2Cor 12:18, and then observes, that all the pains that he took in the vindication of himself, was not so much on his own account as theirs, even for their edification, that that might not be hindered, for whom he had the most endeared affection: and for the truth of all this he appeals to God, 2Cor 12:19, and closes this chapter with observing the many evils which were among them, which he feared he should find among them, when he came, unrepented of; and which would be matter of grief and humiliation to him, and oblige him to use that severity among them which would not be agreeable to them, 2Cor 12:20.
John Wesley
It is not expedient - Unless on so pressing occasion. Visions are seen; revelations, heard.
Robert Jamieson, A. R. Fausset and David Brown
REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21)
He proceeds to illustrate the "glorying in infirmities" (2Cor 11:30). He gave one instance which might expose him to ridicule (2Cor 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Kings 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
of--that is, from the Lord; Christ, 2Cor 12:2.
12:112:1: Արդ պարծե՛լ ինչ պարտ իցէ. այլ օգնէ ինչ ո՛չ։ Բայց եկից ՚ի տեսի՛լս եւ յայտնութի՛ւնս Տեառն[4144]։ [4144] Ոմանք. ՚Ի տեսիլս եւ ՚ի յայտնութիւնս։
1 Արդ, ես պէ՛տք է պարծենամ, թէեւ ոչ մի օգուտ չունի պարծենալը: Սակայն պիտի պատմեմ ձեզ Տիրոջ տեսիլքների եւ յայտնութիւնների մասին:
12 Պարծենալը իրաւցնէ* անօգուտ է. միայն թէ Տէրոջը տեսիլքներուն ու յայտնութիւններուն հասնիմ։
Արդ պարծել ինչ պարտ իցէ, այլ օգնէ ինչ ոչ. բայց եկից ի տեսիլս եւ ի յայտնութիւնս Տեառն:

12:1: Արդ պարծե՛լ ինչ պարտ իցէ. այլ օգնէ ինչ ո՛չ։ Բայց եկից ՚ի տեսի՛լս եւ յայտնութի՛ւնս Տեառն[4144]։
[4144] Ոմանք. ՚Ի տեսիլս եւ ՚ի յայտնութիւնս։
1 Արդ, ես պէ՛տք է պարծենամ, թէեւ ոչ մի օգուտ չունի պարծենալը: Սակայն պիտի պատմեմ ձեզ Տիրոջ տեսիլքների եւ յայտնութիւնների մասին:
12 Պարծենալը իրաւցնէ* անօգուտ է. միայն թէ Տէրոջը տեսիլքներուն ու յայտնութիւններուն հասնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:11: Не полезно хвалиться мне, ибо я приду к видениям и откровениям Господним.
12:1  καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις κυρίου.
12:1. Καυχᾶσθαι ( To-boast-unto ) δεῖ: (it-bindeth,"οὐ (not*"συμφέρον (to-bearing-together) μέν, (indeed," ἐλεύσομαι ( I-shall-come ) δὲ (moreover) εἰς (into) ὀπτασίας (to-beholdings-unto) καὶ (and) ἀποκαλύψεις (to-shroudings-off) Κυρίου. (of-Authority-belonged)
12:1. si gloriari oportet non expedit quidem veniam autem ad visiones et revelationes DominiIf I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
1. I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord.
12:1. If it is necessary (though certainly not expedient) to glory, then I will next tell of visions and revelations from the Lord.
12:1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord:

1: Не полезно хвалиться мне, ибо я приду к видениям и откровениям Господним.
12:1  καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις κυρίου.
12:1. si gloriari oportet non expedit quidem veniam autem ad visiones et revelationes Domini
If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
12:1. If it is necessary (though certainly not expedient) to glory, then I will next tell of visions and revelations from the Lord.
12:1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Так как Коринфянам, конечно, хотелось иметь другие удостоверения в истинности апостольского достоинства Павла, помимо тех, о которых он говорил в предыдущей главе, т. е. хотелось каких-нибудь чудесных знамений от него, то Апостол теперь говорит о том необычайно чудесном обстоятельстве, какое имело место в его жизни четырнадцать лет тому назад. Он имел необычайное видение - восхищен был в рай и там видел то, что и пересказать нет возможности. И вообще он имел очень много откровений, так что Бог послал ему какую то болезнь, для того чтобы Апостол не слишком превозносился в своих собственных глазах.

1: Ап. сознает, что самовосхваление ему не принесет пользы. Почему? Да потому, что он должен при этом, принимая во внимание желание Коринфян, говорить о чрезвычайных, бывших ему откровениях и видениях. Между тем среди читателей его послания всегда могут найтись такие люди, которые посмотрят подозрительно на этот рассказ Апостола и сочтут его человеком, склонным к простой экзальтации, способным принимать собственные фантазии за божественные откровения. Да, Апостолу хвалиться невыгодно! Но тем не менее он должен это сделать, так как в противном случае те же читатели могут сказать, что он гораздо ниже других проповедников, которые хвалились тем, что видели и слышали Самого Христа. Между видениями и откровениями есть некоторое различие. Первые предполагают собою откровение в символических образах и картинах, вторые - откровения в словесной форме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Rapture.A. D. 57.
1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Here we may observe,

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

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

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

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

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

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

III. Here is the use which the apostle makes of this dispensation: He gloried in his infirmities (v. 9), and took pleasure in them, v. 10. He does not mean his sinful infirmities (those we have reason to be ashamed of and grieved at), but he means his afflictions, his reproaches, necessities, persecutions, and distresses for Christ's sake, v. 10. And the reason of his glory and joy on account of these things was this--they were fair opportunities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.
Adam Clarke: Commentary on the Bible - 1831
12:1: It is not expedient for me - There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: "If it be expedient to glory, (which does not become me), I will proceed to visions," etc. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honor of the Gospel, the credit of which was certainly at stake.
I will come to visions - Οπτασιας· Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things.
Revelations - Αποκαλυψεις· A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.
Albert Barnes: Notes on the Bible - 1834
12:1: It is not expedient - It is not well; it does not become me. This may either mean that he felt and admitted that it did not become him to boast in this manner; that there was an impropriety in his doing it though circumstances had compelled him, and in this sense it is understood by nearly, or quite, all expositors; or it may be taken ironically. "Such a man as I am ought not to boast. So you say, and so it would seem. A man who has done no more than I have; who has suffered nothing; who has been idle and at ease as I have been, ought surely not to boast. And since there is such an evident impropriety in my boasting and speaking about myself, I will turn to another matter, and inquire whether the same thing may not be said about visions and Revelations. I will speak, therefore, of a man who had some remarkable Revelations, and inquire whether he has any right to boast of the favors imparted to him." This seems to me to be the probable interpretation of this passage.
To glory - To boast; Co2 10:8, Co2 10:13; Co2 11:10. One of the charges which they alleged against him was, that he was given to boasting without any good reason. After the enumeration in the pRev_ious chapter of what he had done and suffered, he says that this was doubtless very true. Such a man has nothing to boast of.
I will come - Margin, "For I will." Our translators have omitted the word (γὰρ gar) for in the text, evidently supposing that it is a mere expletive. Doddridge renders it, "nevertheless." But it seems to me that it contains an important sense, and that it should be rendered by then. "Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away then from that subject, and come to another." Thus, the word (γὰρ gar) is used in Joh 7:41. "Shall then μὴ γὰρ mē gar Christ come out of Galilee?" Act 8:31. "How can I then τὼ tō; γὰρ gar except some man should guide me?" see also Act 19:35; Rom 3:3; Phi 1:18.
To visions - The word "vision" is used in the Scriptures often to denote the mode in which divine communications were usually made to people. This was done by causing some scene to appear to pass before the mind as in a landscape, so that the individual seemed to see a representation of what was to occur in some future period. It was usually applied to prophecy, and is often used in the Old Testament; see my note on Isa 1:1, and also on Act 9:10. The vision which Paul here refers to was that which he was permitted to have of the heavenly world; Co2 12:4. He was permitted to see what perhaps no other mortal had seen, the glory of heaven.
And Revelations of the Lord - Which the Lord had made. Or it may mean manifestations which the Lord had made of himself to him. The word rendered "Revelations" means properly an "uncovering" (ἀποκάλυψις apokalupsis, from ἀποκαλύπτω apokaluptō, to uncover), and denotes a removal of the veil of ignorance and darkness, so that an object may be clearly seen; and is thus applied to truth Rev_ealed, because the obscurity is removed and the truth becomes manifest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: expedient: Co2 8:10; Joh 16:7, Joh 18:14; Co1 6:12, Co1 10:23
to glory: Co2 12:11, Co2 11:16-30
I will come: Gr. For I will come
visions: Co2 12:7; Num 12:6; Ezek. 1:1-28, Eze 11:24; Dan 10:5-10; Joe 2:28, Joe 2:29; Act 9:10-17; Act 18:9, Act 22:17-21, Act 23:11, Act 26:13-19; Gal 1:12, Gal 2:2; Jo1 5:20
John Gill
It is not expedient doubtless for me to glory,.... Though it was lawful for him to glory, and was necessary in the present circumstances of things, in vindication of himself, and to preserve the Corinthians from being carried away with the insinuations of the false apostles; and so for the honour and interest of Christ and the Gospel; yet it was not expedient on some other accounts, or profitable and serviceable to himself; he might find that it tended to stir up pride, vanity, and elation of mind in him, and might be interpreted by others as proud boasting and vain glorying; wherefore he chose to drop it, and pass on to another subject; or rather though it was not expedient to proceed, yet, before he entirely quitted it, he thought it proper to say something of the extraordinary appearances of God unto him. Some copies, and the Vulgate Latin version, read, "if there was need of glorying, it is not indeed expedient"; the Syriac version, "there is need of glorying, but it is not expedient"; and the Arabic version, "neither have I need to glory, nor is it expedient for me: I will come to visions and revelations of the Lord"; such as the Lord had made to him, and not man; and which were not the fruit of his own fancy, or the delusions of Satan; but were from the Lord Jesus Christ, and his glory. The apostle might very well speak of "visions" or heavenly appearances, since he was favoured with many; his conversion was owing to a vision or appearance of Christ to him, whom he saw with his bodily eyes, and heard him speaking to him, and which he calls "the heavenly vision"; at another time when at Troas, a vision appeared to him in the night, and a man of Macedonia stood and prayed him to come over and help them; and when at Corinth the Lord spoke to him by a vision, and bid him not be afraid, but go on preaching the Gospel, because he had much people there to be brought in through his ministry: and as for revelations, besides what are ordinary and common to all believers, he had extraordinary ones; the Gospel and the scheme of it, the knowledge of the several particular doctrines of it, were not attained to by him in the common way, but he had them by the revelation of Jesus Christ; the several mysterious parts of it, particularly that of the calling of the Gentiles, to which might be added, the change that will be upon the living saints at Christ's second coming, were made known to him by revelation; and sometimes in this extraordinary way he was directed to go to such or such a place, as at a certain time he went up to Jerusalem by "revelation", where he was to do or suffer many things for the sake of Christ: though he had no revelation of anything that was different from, and much less contrary to the Gospel, and as it was preached by the other apostles; for there was an entire agreement between him and them in their ministry; see Gal 2:2, and these visions and revelations were for his instruction, direction, and encouragement in the ministration of the Gospel; and being of an extraordinary nature, were suitable to those extraordinary times, and not to be expected in an ordinary way, nor is there any need of them now; besides, these were visions and revelations of the Lord, and not the effects of enthusiasm, and a warm imagination, nor diabolical delusions, or the pretensions and cheats of designing men; and were for the confirmation and establishment of the Gospel, and not to countenance a new scheme, or introduce a new dispensation; wherefore all visions and revelations men pretend to, which are for such a purpose, are to be despised and rejected.
12:212:2: Գիտե՛մ այր մի ՚ի Քրիստոս յառա՛ջ քան զչորեքտասան ամ. եթէ մարմնով՝ ո՛չ գիտեմ, եւ եթէ առա՛նց մարմնոյ՝ ո՛չ գիտեմ, Աստուած գիտէ. յափշտակեա՛լ զայնպիսին մինչեւ յերրո՛րդ երկնից[4145]։ [4145] Ոսկան. Գիտեմ զայր մի... մինչեւ յերրորդ երկինս։ Ոմանք. Յափշտակել զայնպիսին։
2 Գիտեմ մի մարդու ի Քրիստոս, որ տասնչորս տարի առաջ (թէ մարմնով էր՝ չգիտեմ, եւ թէ առանց մարմնի՝ չգիտեմ, Աստուա՛ծ գիտէ) յափշտակուեց մինչեւ երրորդ երկինք:
2 Մարդ մը կը ճանչնայի Քրիստոսով, որ տասնըչորս տարի առաջ (մարմինո՞վ էր՝ չեմ գիտեր, կամ առա՞նց մարմնի՝ չեմ գիտեր, Աստուած գիտէ), յափշտակուեցաւ մինչեւ երրորդ երկինքը։
Գիտեմ այր մի ի Քրիստոս յառաջ քան զչորեքտասան ամ. (եթէ մարմնով, ոչ գիտեմ, եւ եթէ առանց մարմնոյ, ոչ գիտեմ, Աստուած գիտէ.) յափշտակեալ զայնպիսին մինչեւ յերրորդ երկնից:

12:2: Գիտե՛մ այր մի ՚ի Քրիստոս յառա՛ջ քան զչորեքտասան ամ. եթէ մարմնով՝ ո՛չ գիտեմ, եւ եթէ առա՛նց մարմնոյ՝ ո՛չ գիտեմ, Աստուած գիտէ. յափշտակեա՛լ զայնպիսին մինչեւ յերրո՛րդ երկնից[4145]։
[4145] Ոսկան. Գիտեմ զայր մի... մինչեւ յերրորդ երկինս։ Ոմանք. Յափշտակել զայնպիսին։
2 Գիտեմ մի մարդու ի Քրիստոս, որ տասնչորս տարի առաջ (թէ մարմնով էր՝ չգիտեմ, եւ թէ առանց մարմնի՝ չգիտեմ, Աստուա՛ծ գիտէ) յափշտակուեց մինչեւ երրորդ երկինք:
2 Մարդ մը կը ճանչնայի Քրիստոսով, որ տասնըչորս տարի առաջ (մարմինո՞վ էր՝ չեմ գիտեր, կամ առա՞նց մարմնի՝ չեմ գիտեր, Աստուած գիտէ), յափշտակուեցաւ մինչեւ երրորդ երկինքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Знаю человека во Христе, который назад тому четырнадцать лет (в теле ли--не знаю, вне ли тела--не знаю: Бог знает) восхищен был до третьего неба.
12:2  οἶδα ἄνθρωπον ἐν χριστῶ πρὸ ἐτῶν δεκατεσσάρων _ εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν _ ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.
12:2. οἶδα (I-had-come-to-see) ἄνθρωπον (to-a-mankind) ἐν (in) Χριστῷ (unto-Anointed) πρὸ (before) ἐτῶν (of-years) δεκατεσσάρων ,-- ( of-ten-four ) εἴτε "(if-also) ἐν (in) σώματι (unto-a-body) οὐκ (not) οἶδα, (I-had-come-to-see,"εἴτε (if-also) ἐκτὸς (out-of) τοῦ (of-the-one) σώματος (of-a-body) οὐκ (not) οἶδα, (I-had-come-to-see,"ὁ (the-one) θεὸς (a-Deity) οἶδεν,-- (it-had-come-to-see),"ἁρπαγέντα (to-having-had-been-snatched-to) τὸν (to-the-one) τοιοῦτον (to-the-one-unto-the-one-this) ἕως (unto-if-which) τρίτου (of-third) οὐρανοῦ. (of-a-sky)
12:2. scio hominem in Christo ante annos quattuordecim sive in corpore nescio sive extra corpus nescio Deus scit raptum eiusmodi usque ad tertium caelumI know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
2. I know a man in Christ, fourteen years ago ( whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up even to the third heaven.
12:2. I know a man in Christ, who, more than fourteen years ago (whether in the body, I do not know, or out of the body, I do not know: God knows), was enraptured to the third heaven.
12:2. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
I knew a man in Christ above fourteen years ago, ( whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven:

2: Знаю человека во Христе, который назад тому четырнадцать лет (в теле ли--не знаю, вне ли тела--не знаю: Бог знает) восхищен был до третьего неба.
12:2  οἶδα ἄνθρωπον ἐν χριστῶ πρὸ ἐτῶν δεκατεσσάρων _ εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν _ ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.
12:2. scio hominem in Christo ante annos quattuordecim sive in corpore nescio sive extra corpus nescio Deus scit raptum eiusmodi usque ad tertium caelum
I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
12:2. I know a man in Christ, who, more than fourteen years ago (whether in the body, I do not know, or out of the body, I do not know: God knows), was enraptured to the third heaven.
12:2. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Апостол говорит здесь о себе (ср. ст. 6: и 7), но говорит о как постороннем человеке по своей скромности, а отчасти и как исторический повествователь о совершившемся с ним событии. Это было четырнадцать лет до написания 2-го послания к Коринфянам, т. е. примерно в 44-м году, когда он собирался выступить на свое великое миссионерское служение (ср. Деян XI:26). Что это было за событие - этого не может ясно определить и сам Апостол: несомненно, что он находился в то время в состоянии пророческого экстаза и потому не отдавал себе отчета, участвовало ли его тело в вознесении его в рай или же он возносим был туда только в духе своем. Но все-таки это событие имело место! Что касается выражения "третье небо", то, очевидно, читателям оно было понятно - иначе Апостол дал бы при этом соответственное объяснение. Действительно, в иудейском предании говорилось о существовании трех небесных пространств: 1) облачного, 2) звездного или того, которое находится на высоте солнца, и 3) высшего, где находится престол Божий. Об этом делении неба несомненно говорил своим читателям ранее и Апостол Павел. Было еще у иудеев представление о семи небесах, но такого представления здесь несомненно не имел в виду Апостол, потому что в таком случае его вознесение до третьего неба - только, -еще не свидетельствовало бы о его чрезвычайном возвышении.
Adam Clarke: Commentary on the Bible - 1831
12:2: I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews.
Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Act 11:25, Act 11:26, and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years.
Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, Act 10:9, etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it.
Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell.
The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews.
1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." Isa 40:22 : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in.
2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." Gen 1:17 : And God placed them in the Firmament of heaven.
3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." Psa 78:23, etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc.
4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." Kg1 8:13 : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In Isa 63:15 : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness.
5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." Psa 42:8 : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From Deu 26:15. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel.
6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In Kg1 8:39, Kg1 8:49, etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence.
7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." Psa 89:14, Isa 59:17; Psa 36:9, Jdg 6:24; Psa 24:4; Sa1 25:29; Isa 57:20 : All of which are termed Araboth, Psa 68:4. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah.
All this is sufficiently unphilosophical, and in several cases ridiculous.
In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, Gen 1:6. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in Gen 1:17, they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמי&##1501; shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely.
Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, Co2 12:4, are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.
Albert Barnes: Notes on the Bible - 1834
12:2: I knew a man in Christ - I was acquainted with a Christian; the phrase "in Christ" meaning nothing more than that he was united to Christ or was a Christian; see Rom 16:7. The reason why Paul did not speak of this directly as a vision which he had himself seen was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet he could tell them of a man concerning whom there would be no impropriety evidently in boasting. It is not uncommon, moreover, for a man to speak of himself in the third person. Thus, Caesar in his Commentaries uniformly speaks of himself. And so John in his Gospel speaks of himself, Joh 13:23-24; Joh 19:26; Joh 21:20. John did it on account of his modesty, because he would not appear to put himself forward, and because the mention of his own name as connected with the friendship of the Saviour in the remarkable manner in which he enjoyed it, might have savored of pride. For a similar reason Paul may have been unwilling to mention his own name here; and he may have abstained from referring to this occurrence elsewhere, because it might savor of pride, and might also excite the envy or ill-will of others. Those who have been most favored with spiritual enjoyments will not be the most ready to proclaim it. They will cherish the remembrance in order to excite gratitude in their own hearts and support them in trial; they will not emblazon it abroad as if they were more the favorites of heaven than others are. That this refers to Paul himself is evident for the following reasons:
(1) His argument required that he should mention something that had occurred to himself. Anything that had occurred to another would not have been pertinent.
(2) he applies it directly to himself Co2 12:7, when he says that God took effectual measures that he should not be unduly exalted in view of the abundant Revelations bestowed on him.
About fourteen years ago - On what occasion or where this occurred, or why he concealed the remarkable fact so long, and why there is no other allusion to it, is unknown; and conjecture is useless. If this Epistle was written, as is commonly supposed, about the year 58 a. d., then this occurrence must have happened about the year 44 ad. This was several years after his conversion, and of course this does not refer to the trance mentioned in Act 9:9, at the time when he was converted. Dr. Benson supposes that this vision was made to him when he was praying in the temple after his return to Jerusalem, when he was directed to go from Jerusalem to the Gentiles Act 22:17, and that it was intended to support him in the trials which he was about to endure. There can belittle danger of error in supposing that its object was to support him in those remarkable trials, and that God designed to impart to him such views of heaven and its glory, and of the certainty that he would soon be admitted there, as to support him in his sufferings, and make him willing to bear all that should be laid upon him. God often gives to his people some clear and elevated spiritual comforts before they enter into trials as well as while in them; he prepares them for them before they come. This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance that he was called to the work of an apostle; and to mention this would savor of pride and ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.
Whether in the body, I cannot tell - That is, I do not pretend to explain it. I do not know how it occurred. With the fact he was acquainted; but how it was brought about he did not know. Whether the body was caught up to heaven; whether the soul was for a time separated from the body; or whether the scene passed before the mind in a vision, so that he seemed to have been caught up to heaven, he does not pretend to know. The evident idea is, that at the time he was in a state of insensibility in regard to surrounding objects, and was unconscious of what was occurring, as if he had been dead. Where Paul confesses his own ignorance of what occurred to himself it would be vain for us to inquire; and the question how this was done is immaterial. No one can doubt that God had power if he chose to transport the body to heaven; or that he had power for a time to separate the soul front the body; or that he had power to represent to the mind so clearly the view of the heavenly world that he would appear to see it; see Act 7:56. It is clear only that he lost all consciousness of anything about him at that time, and that he saw only the things in heaven. It may be added here, however, that Paul evidently supposed that his soul might be taken to heaven without the body, and that it might have separate consciousness and a separate existence. He was not, therefore, a materialist, and he did not believe that the existence and consciousness of the soul was dependent on the body.
God knoweth - With the mode in which it was done God only could be acquainted. Paul did not attempt to explain that. That was to him of comparatively little consequence, and he did not lose his time in a vain attempt to explain it. How happy would it be if all theologians were as ready to be satisfied with the knowledge of a fact, and to leave the mode of explaining it with God, as this prince of theologians was. Many a man would have busied himself with a vain speculation about the way in which it was done; Paul was contented with the fact that it had occurred.
Such an one caught up - The word which is used here (ἁρπάζω harpazō) means, to seize upon, to snatch away, as wolves do their prey (Joh 12:10); or to seize with avidity or eagerness Mat 11:12; or to carry away, to hurry off by force or involuntarily; see Joh 6:15; Act 7:39; Act 23:10. In the case before us there is implied the idea that Paul was conveyed by a foreign force; or that he was suddenly seized and snatched up to heaven. The word expresses the suddenness and the rapidity with which it was done. Probably it was instantaneous, so that he appeared at once to be in heaven. Of the mode in which it was done Paul has given no explanations; and conjecture would be useless.
To the third heaven - The Jews sometimes speak of seven heavens, and Muhammed has borrowed this idea from the Jews. But the Bible speaks of but three heavens, and among the Jews in the apostolic ages also the heavens were divided into three:
(1) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars.
(2) the starry heavens, the heavens in which the sun, moon, and stars appear to be situated.
(3) the heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was this upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold - this region where God dwelt; where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled. The fanciful opinions of the Jews about seven heavens may be seen detailed in Schoettgen or in Wetstein, by whom the principal passages from the Jewish writings relating to the subject have been collected. As their opinions throw no light on this passage, it is unnecessary to detail them here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: knew: Co2 12:3, Co2 12:5
in Christ: Co2 5:17, Co2 5:21, Co2 13:5; Isa 45:24, Isa 45:25; Joh 6:56, Joh 15:4-6, Joh 17:21-23; Rom 8:1; Rom 16:7; Co1 1:30; Gal 1:22, Gal 5:6
above: "ad 46, at Lystra." Act 14:6, Act 22:17
in the: Co2 5:6-8; Kg1 18:12; Kg2 2:16; Eze 8:1-3, Eze 11:24; Act 8:39, Act 8:40, Act 22:17; Phi 1:22, Phi 1:23; Rev 1:10, Rev 4:2
God: Co2 12:3, Co2 11:11
caught: Co2 12:4; Luk 24:51; Th1 4:17; Heb 9:24; Rev 12:5
third: Gen 1:14-20; Kg1 8:27; Isa 57:15
Geneva 1599
I knew a man (a) in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the (b) third heaven.
(a) I speak this in Christ, that is, it is spoken without boastfulness, for I seek nothing but Christ Jesus only.
(b) Into the highest heaven: for we do not need to dispute subtly upon the word "third". But yet this passage is to be marked against those who would make heaven to be everywhere.
John Gill
I knew a man in Christ about fourteen years ago,.... Which is to be understood of himself, as appears from 2Cor 12:7, where he speaks in the first person; and the reason why he here speaks in the third, is to show his modesty and humility, and how much he declined vain glory and popular applause; and whilst he is speaking of himself, studies as it were to conceal himself from being the person designed, and to draw off the mind of the reader from him to another person; though another cannot be intended, for it would not have been to his purpose, yea, quite beside it, when he proposes to come to visions and revelations he had of the Lord, to have instanced in the rapture of another. Moreover, the full and certain knowledge he had of this man, of the place he was caught up to, and of the things he there heard, best agrees with him; as also his attesting, in such a solemn way, his ignorance of the manner of this rapture, whether in the body or out of the body, and which he repeats and refers to the knowledge of God, clearly shows he must mean himself; besides, it would otherwise have been no instance of any vision of his, nor would the rapture of another have at all affected his character, commendation, and praise, or given him any occasion of glorying as this did: though he did not choose to take it, as is clear by his saying that if he gloried of it he should not be a fool, yet forbore, lest others should entertain too high an opinion of him; and after all, he was in some danger of being elated with this vision along with others, that the following sore temptation was permitted, to prevent his being exalted with it above measure: and when he calls this person, meaning himself, a "man", it is not to distinguish him from an angel, whose habitation is in the third heaven, and so no wonderful thing to be found there; or from any other creature; nor perhaps only to express his sex, a man, and not a woman, though the Syriac version uses the word peculiar to the masculine sex; but merely to design a person, and it is all one as if it had been said, I knew a person, or I knew one in Christ: and the phrase "in Christ", is not to be connected with the word "know", as if the sense was, that he called Christ to witness the truth of what he was about to say, and that what he should say was not with a view to his own glory, but to the glory and honour of Christ only; but it is to be connected with the word "man", and denotes his being in Christ, and that either, as Dr. Hammond thinks, in a singular and extraordinary manner; as John is said to be "in the spirit", Rev_ 1:10, that is, in an ecstasy; and so here this man was in the Spirit of Christ, and transported by him to see visions, and have revelations; or rather it intends a spiritual being in Christ, union to him, the effect of which is communion with him. The date of
fourteen years ago, may refer either to the time when the apostle first had the knowledge of his being in Christ, which was at his conversion; he was in Christ from all eternity, being given to him, chosen in him, loved by him; set as a seal upon his heart, as well as engraven on the palms of his hands, and represented by him, and in him, in the everlasting covenant; and so in time, at his crucifixion, death, burial, resurrection, ascension, and session at the right hand of God; in consequence of all which, when the set time was come, he became a new creature, was converted and believed in Christ, and then he knew himself to be in him; he was in him secretly before, now openly; and this was about fourteen years before the writing of this epistle; the exact time of his conversion might well be known and remembered by him, it being in such an extraordinary manner: or also this date may refer to the time of his rapture, which some have thought was some time within the three days after his conversion, when he was without sight, and neither ate nor drank; some have thought it to be eight years after his conversion; but the most probable opinion is, that it was not at Damascus, but when he was come again to Jerusalem, and was praying in the temple, and was in a trance or ecstasy, Acts 22:17, though the difference there is among chronologers, and the uncertainty of their conjectures, both as to the time of the apostle's conversion, and the writing of this epistle, makes it very difficult to determine this point. They that make this rapture to be at the time of his conversion, seem to be furthest off of the truth of things; for whether his conversion be placed in the 34th year of Christ, as some, or in the 35th, as others, or in the 36th; and this epistle be thought to be written either in the 56th, or 58th, or 60th, the date of fourteen years will agree with neither: they indeed make things to agree together best, who place his conversion in the year 36, make this rapture to be eight years after, in the year 44, and this epistle to be written in the year 58. Dr. Lightfoot puts the conversion of the apostle in the year 34, the rapture of him into the third heaven, in the year 43, at the time of the famine in the reign of Claudius, Acts 11:28, when he was in a trance at Jerusalem, Acts 22:17, and the writing of this epistle in the year 57. That great chronologer, Bishop Usher, places Paul's conversion in the year 35, his rapture in the year 46, and the writing of this epistle in the year 60. So that upon the whole it is hard to say when this rapture was; and it may be, it was at neither of the visions recorded in the Scripture, which the apostle had, but at some other time nowhere else made mention of: when, as he here says,
such an one was caught up to the third heaven, the seat of the divine Majesty, and the residence of the holy angels; where the souls of departed saints go immediately upon their dissolution; and the bodies and souls of those who have been translated, caught up, and raised already, are; and where the glorified body of Christ is and will be, until his second coming. This is called the "third" heaven, in respect to the airy and starry heavens. The apostle refers to a distinction among the Jews of , "the supreme heaven, the middle heaven, and the lower heaven" (f); and who also make a like division of worlds, and which they call , "the supreme world, and the middle world, and the lower world" (g); and sometimes (h) the world of angels, the world of the orbs, and the world of them below; and accordingly the Cabalistic doctors talk of three worlds; , "the third world", they say (i), is the supreme world, hidden, treasured, and shut up, which none can know; as it is written, "eye hath not seen", &c. and is the same with the apostle's "third heaven". The state and condition in which he was during this rapture is expressed by the following words, put into a parenthesis,
whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth: whether his soul remained in his body, and he was caught up soul and body into heaven, as Elijah was carried thither soul and body in a chariot with horses of fire; or whether his soul was out of his body, and he was disembodied for a time, as Philo the Jew (k) says that Moses was "without the body", during his stay of forty days and as many nights in the mount; or whether this was not all in a visionary way, as John was "in the Spirit" on the Lord's day, and Ezekiel was taken by a lock of his head, and lifted up by the Spirit between earth and heaven, and brought "in the visions of God to Jerusalem", cannot be said. The apostle did not know himself, and much less can any other be able to say how it was; it is best with him to refer and leave it to the omniscient God; one of the four persons the Jews say entered into paradise, who are hereafter mentioned in See Gill on 2Cor 12:4, is said to have his mind snatched away in a divine rapture (l); that is, he was not himself, he knew not where he was, or whether in the body or out, as says the apostle.
(f) Targum in 2 Chron. vi. 18. (g) Tzeror Hammor, fol. 1. 4. & 3. 2, 3. (h) Tzeror Hammor, fol. 83. 2. (i) Zohar in Numb. fol. 66. 3. (k) De Somniis, p. 570. (l) Cosri, p. 3. sect. 65. fol. 190. 1. 2.
John Wesley
I knew a man in Christ - That is, a Christian. It is plain from 2Cor 12:6-7, that he means himself, though in modesty he speaks as of a third person. Whether in the body or out of the body I know not - It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re - entrance. But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it. The third heaven - Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "I know," not "I knew."
a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of 2Cor 12:2, 2Cor 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (2Cor 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [ALFORD]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self (Rom 7:25). Here, however, the latter is the prominent thought.
in Christ--a Christian (Rom 16:7).
above--rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem (Acts 22:17). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.
I cannot tell--rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.
caught up-- (Acts 8:39).
to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations," 2Cor 12:1) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" (2Cor 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [BENGEL] (Lk 23:43; Rev_ 2:7). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," 2Cor 12:1). The occurrence TWICE of "whether in the body . . . I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [BENGEL]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual (Eph 4:10).
12:312:3: Եւ գիտե՛մ զայնպիսի այր. եթէ մարմնով՝ եւ եթէ առա՛նց մարմնոյ՝ ո՛չ գիտեմ. Աստուած գիտէ,
3 Եւ գիտեմ այդպիսի մարդու (թէ մարմնով էր կամ առանց մարմնի՝ չգիտեմ, Աստուա՛ծ գիտէ),
3 Ու կը ճանչնայի ուրիշ մարդ մը, (մարմնո՞վ թէ առանց մարմնի՝ չեմ գիտեր, Աստուած գիտէ,)
Եւ գիտեմ զայնպիսի այր. (եթէ մարմնով եւ եթէ առանց մարմնոյ` ոչ գիտեմ, Աստուած գիտէ:

12:3: Եւ գիտե՛մ զայնպիսի այր. եթէ մարմնով՝ եւ եթէ առա՛նց մարմնոյ՝ ո՛չ գիտեմ. Աստուած գիտէ,
3 Եւ գիտեմ այդպիսի մարդու (թէ մարմնով էր կամ առանց մարմնի՝ չգիտեմ, Աստուա՛ծ գիտէ),
3 Ու կը ճանչնայի ուրիշ մարդ մը, (մարմնո՞վ թէ առանց մարմնի՝ չեմ գիտեր, Աստուած գիտէ,)
zohrab-1805▾ eastern-1994▾ western am▾
12:33: И знаю о таком человеке ([только] не знаю--в теле, или вне тела: Бог знает),
12:3  καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον _ εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν _
12:3. καὶ (And) οἶδα (I-had-come-to-see) τὸν (to-the-one) τοιοῦτον (to-the-one-unto-the-one-this) ἄνθρωπον,-- (to-a-mankind,"εἴτε (if-also) ἐν (in) σώματι (unto-a-body) εἴτε (if-also) χωρὶς (of-spaced) τοῦ (of-the-one) σώματος (of-a-body) [οὐκ "[not) οἶδα,] (I-had-come-to-see],"ὁ (the-one) θεὸς (a-Deity) οἶδεν,-- (it-had-come-to-see,"
12:3. et scio huiusmodi hominem sive in corpore sive extra corpus nescio Deus scitAnd I know such a man (whether in the body, or out of the body, I know not: God knoweth):
3. And I know such a man ( whether in the body, or apart from the body, I know not; God knoweth),
12:3. And I know a certain man (whether in the body, or out of the body, I do not know: God knows),
12:3. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
And I knew such a man, ( whether in the body, or out of the body, I cannot tell: God knoweth:

3: И знаю о таком человеке ([только] не знаю--в теле, или вне тела: Бог знает),
12:3  καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον _ εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν _
12:3. et scio huiusmodi hominem sive in corpore sive extra corpus nescio Deus scit
And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
12:3. And I know a certain man (whether in the body, or out of the body, I do not know: God knows),
12:3. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Повторив, что он не знает о своем состоянии, в каком он находился во время этого восхищения или перенесения на третье небо, Ап. все-таки с уверенностью говорит, что он, достигнув третьего неба, очутился в раю, т. е. в месте непосредственного присутствия Бога. В таком смысле слово "рай" (o paradeisoV) употребляется иногда и в Ветхом Завете (Иез XXVIII:13; XXXI:8: и сл. ) и в Новом (Апок II:7), а также очень часто в талмудической литературе. - Неизреченные слова - правильнее: "которых нельзя сказать человеку или человеческим языком". Апостол, очевидно, имеет здесь на виду те хвалы, какие в раю возносятся Богу устами ангелов и святых. Такой хвалы не может произнести своими устами смертный (пересказать -выражение не совсем точное).
Albert Barnes: Notes on the Bible - 1834
12:3: And I knew such a man - It is not uncommon to repeat a solemn affirmation in order that it may be made more emphatic. This is done here. Paul repeats the idea, that he was intimately acquainted with such a man, and that he did not know whether he was in the body or out of the body. All that was known to God.
John Gill
And I knew such a man,.... The same man, namely himself, is here designed, and the same rapture spoken of, and the condition he was in expressed in the same words: which repetition is made for the more strong affirmation of what he delivered, and to signify the marvellousness of this vision, and how surprising and unaccountable it was.
John Wesley
Yea, I knew such a man - That at another time.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "I know."
out of--Most of the oldest manuscripts read "apart from."
12:412:4: զի յափշտակեցաւ ՚ի դրա՛խտն. եւ լուաւ բա՛նս անճառս, զոր ո՛չ է պարտ մարդոյ խօսել[4146]։ [4146] Ոմանք. Բանսն անճառս, զոր։
4 որ յափշտակուեց մինչեւ դրախտ եւ լսեց անպատում խօսքեր, որ մարդս արտօնուած չէ խօսել:
4 Որ դրախտ յափշտակուեցաւ ու լսեց անպատմելի խօսքեր, որոնց մասին արժան չէ խօսիլ։
զի յափշտակեցաւ ի դրախտն, եւ լուաւ բանս անճառս, զոր ոչ է պարտ մարդոյ խօսել:

12:4: զի յափշտակեցաւ ՚ի դրա՛խտն. եւ լուաւ բա՛նս անճառս, զոր ո՛չ է պարտ մարդոյ խօսել[4146]։
[4146] Ոմանք. Բանսն անճառս, զոր։
4 որ յափշտակուեց մինչեւ դրախտ եւ լսեց անպատում խօսքեր, որ մարդս արտօնուած չէ խօսել:
4 Որ դրախտ յափշտակուեցաւ ու լսեց անպատմելի խօսքեր, որոնց մասին արժան չէ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: что он был восхищен в рай и слышал неизреченные слова, которых человеку нельзя пересказать.
12:4  ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
12:4. ὅτι (to-which-a-one) ἡρπάγη (it-had-been-snatched-to) εἰς (into) τὸν (to-the-one) παράδεισον (to-a-paradise) καὶ (and) ἤκουσεν (it-heard) ἄρρητα ( to-un-utterable ) ῥήματα (to-utterings-to) ἃ ( to-which ) οὐκ (not) ἐξὸν (being-out) ἀνθρώπῳ (unto-a-mankind) λαλῆσαι. (to-have-spoken-unto)
12:4. quoniam raptus est in paradisum et audivit arcana verba quae non licet homini loquiThat he was caught up into paradise and heard secret words which it is not granted to man to utter.
4. how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
12:4. who was enraptured into Paradise. And he heard words of mystery, which it is not permitted for man to speak.
12:4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter:

4: что он был восхищен в рай и слышал неизреченные слова, которых человеку нельзя пересказать.
12:4  ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
12:4. quoniam raptus est in paradisum et audivit arcana verba quae non licet homini loqui
That he was caught up into paradise and heard secret words which it is not granted to man to utter.
12:4. who was enraptured into Paradise. And he heard words of mystery, which it is not permitted for man to speak.
12:4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:4: Caught up into paradise - The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see the note on Gen 2:8. The Mohammedans call it jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.
Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures.
Which it is not lawful for a man to utter - The Jews thought that the Divine name, the Tetragrammaton יהוה Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with אדני Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.
Cicero terms God illud inexprimible, that inexpressible Being. And Hermes calls him ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.
Albert Barnes: Notes on the Bible - 1834
12:4: Into paradise - The word "paradise" (παράδεισος paradeisos) occurs but three times in the New Testament; Luk 23:43; Co2 12:4; Rev 2:7. It occurs often in the Septuagint, as the translation of the word garden; Gen 2:8-10, Gen 2:15-16; Gen 3:1-3, Gen 3:8, Gen 3:16, Gen 3:23-24; Gen 13:10; Num 24:6; Isa 51:3; Eze 28:13; Eze 31:8-9; Joe 2:3. And also Isa 1:30; Jer 29:5; and of the word פּרדס pardē c in Neh 2:8; Ecc 2:5; Sol 2:13. It is a word which had its origin in the language of eastern Asia, and which has been adopted in the Greek, the Roman, and other western languages. In Sanskrit the word "paradesha" means a land elevated and cultivated; in Armenian, "pardes" denotes a garden around the house planted with trees, shrubs, grass for use and ornament. In Persia, the word denotes the pleasure gardens and parks with wild animals around the country residences of the monarchs and princes. Hence, it denotes in general a garden of pleasure; and in the New Testament is applied to the abodes of the blessed after death, the dwelling-place of God and of happy spirits; or to heaven as a place of blessedness. Some have supposed that Paul here by the word "paradise" means to describe a different place from that denoted by the phrase "the third heaven;" but there is no good reason for this supposition. The only difference is that this word implies the idea of a place of blessedness; but the same place is undoubtedly referred to.
And heard unspeakable words - The word which is rendered here as "unspeakable" (ἄῤῥητα arrē ta) may either mean what cannot be spoken, or what ought not to be spoken. The word means unutterable, ineffable; and whichever idea we attach to it, Paul meant to say that he could not attempt by words to do justice to what he saw and heard. The use of the word "words" here would seem to imply that he heard the language of exalted praise; or that there were truths imparted to his mind which he could not hope to convey in any language spoken by people.
Which it is not lawful for a man to utter - Margin, "Possible." Witsius supposes that the word ἐξὸν exon may include both, and Doddridge accords with the interpretation. See also Robinson's Lexicon. The word is most commonly used in the signification of lawful. Thus, Mat 14:4, "It is not lawful for thee to have her." Act 16:21, "which it is not lawful for us to observe;" Act 22:25, "Is it lawful for you to scourge a man that is a Roman," etc. In the same sense of lawful it is used in Mat 12:2, Mat 12:10, Mat 12:12; Mat 20:15; Mar 2:26; Mar 10:2. When it refers to possibility it probably means moral possibility; that is, propriety, or it means that it is right. It seems to me, therefore, that the word here rather means that it was not proper to give utterance to those things; it would not be right to attempt it. It might be also true that it would not have been possible for language to convey clearly the ideas connected with the things which Paul was then permitted to see; but the main thought is, that there was some reason why it would not be proper for him to have attempted to communicate those ideas to people at large The Jews held that it was unlawful to pronounce the Tetragrammaton. that is, the name of four letters יהוה Yahweh; and whenever that name occurred in their scriptures, they substituted the name אדני ‛ Adonaay in its place. They maintain indeed that the true pronunciation is utterly lost, and none of them to this day attempt to pronounce it. But this was mere superstition; and it is impossible that Paul should have been influenced by any such reason as this.
The transaction here referred to is very remarkable. It is the only instance in the Scriptures of anyone who was taken to heaven, either in reality or in vision, and who returned again to the earth and was then qualified to communicate important truths about the heavenly world from personal observation. Enoch and Elijah were taken to heaven; but they returned not to converse with people. Elijah appeared with Moses in conversation with Jesus on the mount of transfiguration; but they conversed with him only about his decease, which he was about to accomplish at Jerusalem; Luk 9:31. There would have been no propriety for them to have spoken to Jesus of heaven, for he came down from heaven and was in heaven Joh 3:13, and they were not permitted to speak to the disciples of heaven. Lazarus was raised from the dead John 11, and many of the saints which had slept in their graves arose at the death of Jesus Mat 27:52, but there is no intimation that they communicated any thing to the living about the heavenly world.
Of all the million who have been taken to heaven, not one has been permitted to return to bear his testimony to its glories; to witness for God that he is faithful to his promises; to encourage his pious friends to persevere; or to invite his impenitent friends to follow him to that glorious world. And so fixed is the Law; so settled is the principle, that even Lazarus was not permitted to go, though at the earnest request of the rich man in hell, and warn his friends not to follow hint to that world of woe; Luk 16:27-31. Muhammed indeed feigned that he had made a journey to heaven, and he attempts to describe what he saw; and the difference between true inspiration and false or pretended inspiration is strikingly evinced by the difference between Paul's dignified silence - verba sacro digna silentio (Horace) and the puerilities of the prophet of Mecca. See the Koran, chap. 17. As the difference between the true religion and imposture is strikingly illustrated by this, we may recur to the principal events which happened to the impostor on his celebrated journey.
The whole account may be seen in Prideaux's Life of Muhammed, pp. 43ff. He solemnly affirmed that he had been translated to the heaven of heavens; that on a white beast, less than a mule, but larger than an ass, he had been conveyed from the temple of Mecca to that of Jerusalem; had successively ascended the seven heavens with his companion Gabriel, receiving and returning the salutations of its blessed inhabitants; had then proceeded alone within two bow-shots of the throne of the Almighty, when he felt a cold which pierced him to the heart, and was touched on the shoulder by the hand of God, who commanded him to pray 50 times a day, but with the advice of Moses he was pRev_ailed on to have the number reduced to five; and that he thru returned to Jerusalem and to Mecca, having performed a journey of thousands of years in the tenth part of a night.
The fact that Paul was not permitted to communicate what he had seen is very remarkable. It is natural to ask why it is so? Why has not God sent down departed saints to tell people of the glories of heaven? Why does he not permit them to come and bear testimony to what they have seen and enjoyed? Why not come and clear up the doubts of the pious; why not come and convince a thoughtless world; why not come and bear honorable testimony for God that he is faithful to reward his people? And especially why did he not suffer Paul, whom he had permitted to behold the glories of paradise, to testify simply to what he had seen, and tell us what was there?
To these questions, so obvious, it is impossible to give an answer that we can demonstrate to be the true one. But we may suggest some reasons which may furnish a plausible answer, and which may serve to remove some of the perplexity in the case. I would, therefore, suggest that the following may have been some of the reasons why Paul was not permitted to communicate what he saw to human beings:
(1) It was designed for the support of Paul himself in view of the very remarkable trials which he was about to endure. God had called him to great toils and self-denials. He was to labor much alone; to go to foreign lands; to be persecuted, and ultimately put to death; and it was his purpose to qualify him for this work by some special manifestation of his favor. He accordingly gave him such views of heaven that he would be supported in his trials by a conviction of the undoubted truth of what he taught, and by the prospect of certain glory when his labors should end. It was one instance when God gave special views to prepare for trials, as he often does to his people now, preparing them in a unique manner for special trials. Christians, from some cause, often have more elevated views and deeper feeling before they are called to endure trials than they have at other times - special grace to prepare them for suffering. But as this was designed in a special manner for Paul alone, it was not proper for him to communicate what he saw to others.
(2) it is probable that if there were a full Revelation of the glories of heaven we should not be able to comprehend it; or even if we did, we should be incredulous in regard to it. So unlike what we see; so elevated above our highest comprehension; probably so unlike what we now anticipate is heaven, that we should be slow to receive the Revelation. It is always difficult to describe what we have not seen, even on earth, so that we shall have any very clear idea of it: how much more difficult must it be to describe heaven. We are often incredulous about what is reported to exist in foreign lands on earth which we have not seen, and a long time is often necessary before we will believe it. The king of Siam, when told by the Dutch ambassador that water became so hard in his country that people might walk on it, said, "I have often suspected you of falsehood, but now I know that you lie." So incredulous might we be, with our weak faith, if we were told what actually exists in heaven. We should not improbably turn away from it as wholly incredible.
(3) there are great truths which it is not the design of God to Rev_eal to human beings. The object is to communicate enough to win us, to comfort us, to support our faith, not to Rev_eal all. In eternity there must be boundless truths and glories which are not needful for us to know now, and which, on many accounts, it would not be proper to be Rev_ealed to man. The question is not, do we know all, but have we enough safely to guide us to heaven, and to comfort us in the trials of life.
(4) there is enough Rev_ealed of heaven for our guidance and comfort in this world. God has told us what it will be in general. It will be a world without sin; without tears; without wrong, injustice, fraud, or wars; without disease, pestilence, plague, death; and it is easy to fill up the picture sufficiently for all our purposes. Let us think of a world where all shall be pure and holy; of a world free from all that we now behold that is evil; free from pain, disease, death; a world where "friends never depart, foes never come;" a world where all shall be harmony and love - and where all this shall be eternal, and we shall see that God has Rev_ealed enough for our welfare here. The highest hopes of man are met when we anticipate an eternal heaven; the heaviest trials may be cheerfully borne when we have the prospect of everlasting rest.
(5) one other reason may be assigned why it was not proper for Paul to disclose what he saw, and why God has withheld more full Revelations from men about heaven. It is, that his purpose is that we shall here walk by faith and not by sight. We are not to see the reward, nor to be told fully what it is. We are to have such confidence in God that we shall assuredly believe that, he will fully reward and bless us, and under this confidence we are to live and act here below. God designs, therefore, to try our faith, and to furnish an abundant evidence that his people are disposed to obey his commands and to put their trust in his faithfulness. Besides, if all the glories of heaven were Rev_ealed; if all were told that might be; and if heaven were made as attractive to mortal view as possible, then it might appear that his professed people were influenced solely by the hope of the reward. As it is, there is enough to support and comfort; not enough to make it the main and only reason why we serve God. It may be added:
(a) That we have all the truth which we shall ever have about heaven here below. No other messenger will come; none of the pious dead will return. If people, therefore, are not willing to be saved in view of the truth which they have, they must be lost. God will communicate no more.
(b) The Christian will soon know all about heaven. He will soon be there. He begins no day with any certainty that he may not close it in heaven; he lies down to rest at no time with any assurance that he will not wake in heaven amidst its full and eternal splendors.
(c) The sinner will soon know fully what it is to lose heaven. A moment may make him fully sensible of his loss - for he may die; and a moment may put him foRev_er beyond the possibility of reaching a world of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: paradise: Eze 31:9; Luk 23:43; Rev 2:7
lawful: or, possible
Geneva 1599
How that he was caught up into (c) paradise, and heard (d) unspeakable words, which it is not (e) lawful for a man to utter.
(c) So the Greeks name that which we call a park, that is to say, a place where trees are planted, and wild beasts kept. And those that translated the Old Testament out of Hebrew into Greek, called the garden of Eden by this name, into which Adam was put immediately after his creation, as a most delicate and pleasant place. And from this it occurred that the blessed seat of the glory of God is called by that name.
(d) Which no man is able to utter.
(e) Which the saints themselves are not by any means able to express, because it is God himself. This is the way that Clement of Alexandria explains this passage, Strom. 5.
John Gill
How that he was caught up into paradise,.... Not the earthly paradise in which our first parents were; this was destroyed by the flood, and the place where it was not now to be known; and to what purpose the apostle should be carried thither cannot be guessed at; though some have thought that this is here meant: but not this, nor any place distinct from the "third" heaven, or place of the blessed, is meant; which is the sense of many of the ancients, who suppose the third heaven and paradise to be two distinct places, and that the apostle had two separate raptures. Clemens Alexandrinus (m), reads the words thus, "I knew a man in Christ caught up to the third heaven, , from thence to paradise"; and so Theophilact upon the place says, "from the third heaven he was immediately called up into paradise"; and so Oecumenius, "he was caught up unto the third heaven, and so again from thence into paradise"; and some modern writers have been inclined to think there were two raptures, and the rather inasmuch as the apostle is said to be caught "up to" the one, and caught "up into" the other, and makes use of the words "caught up" twice; or otherwise he would be guilty of a tautology, both in that and in repeating his ignorance of the manner of the rapture; to which is added, that he proposed to speak of "visions" and "revelations" in the plural number, 2Cor 12:1, and afterwards calls this vision an "abundance of revelations", 2Cor 12:7, but as it was at the same time that he was caught up to the third heaven, and into paradise, there being one and the same date of fourteen years ago to both; and as, in the account of the one and the other, he was equally ignorant of the manner how he was caught up, whether in the body, or out of the body; and seeing that there is no account of what he saw and heard in the third heaven, but only what he heard in paradise, which is referred to be told in the after account of this vision; and as the third heaven and paradise are one and the same place, it seems most reasonable to conclude, that not two raptures and two visions are here designed, but only one; and without any show of a vain repetition, the apostle having begun the account of this vision, might reassume what he had said, in order to give a more plain and clear account of it; and especially as there were some things he had not yet mentioned, and the whole was not easy to be understood and taken in, and the manner of it even unknown to himself; and this he might do to raise the attention the more unto it, as being something wonderful and extraordinary; besides, if his design had been to have given an account of two raptures, he would have distinguished them in a numerical way; and would have told us that he was twice caught up, as well as he afterwards says that he besought the Lord "thrice", at another time; and this would have been necessary to have prevented a mistake, of taking the one and the other for the same rapture, as is generally done; heaven is called paradise, because as the garden of Eden, which bears that name, was of God's planting, so is this made and prepared by him; as that was a delightful place, so is this; also because of Christ the tree of life, which is in the midst of it, besides an innumerable company of angels, and spirits of just men made perfect, the pure and undefiled inhabitants of it; and because of the river of divine love, of endless pleasures, the saints there are made to drink of. It was usual with the Jews to call heaven , "the garden of Eden", or paradise; and which they (n) sometimes speak of as upper and lower; the lower they suppose the souls of men are introduced into, immediately upon their dissolution; where they stay a while, and then go up to the upper paradise, the world of souls, where Abraham, Isaac, and Jacob are. The Jews ought not to object to the apostle's being had into paradise before his death, for they tell us of several that entered there whilst alive;
"nine (they say (o)). , "entered in their life time into the garden of Eden", or paradise; and these are they, Enoch the son of Jared, and Elijah, and the Messiah, and Eliezer the servant of Abraham, and Hiram king of Tyre, and Ebed Melec the Ethiopian, and Jabez the son of Rabbi Judah the prince, and Bethiah the daughter of Pharaoh, and Sarah the daughter of Asher; and there are some that say also (p) Rabbi Joshua ben Levi";
and in another place (q),
"four , entered into paradise; and these are they, Ben Azzai, and Ben Zoma, another, and R. Akiba;''
upon which is (r) added,
"they entered into paradise as it were by the hands of God, and they did not ascend up above really, but it seemed to them as if they ascended;''
how far this may serve to explain and illustrate the apostle's case, I leave, with this observation more concerning another use of the word paradise with them; which sometimes signifies a considerable share of knowledge of mysterious things, relating to the nature of God, angels, &c. of which Maimonides having spoken, says (s),
"these things the former wise men called "paradise", as they say, "four entered into paradise": and although they were the greatest men of Israel, and exceeding wise men, yet they had not all of them power to know and comprehend all these things clearly; and I say, that he is not fit to walk "in paradise", but he whose belly is filled with flesh and bread, and it is bread and flesh to know what is forbidden, and what is lawful, and the other precepts of a like nature;''
and again (t),
"a man that is filled with all these virtues (meaning with wisdom, and understanding, and government of the passions and appetites) is perfect in his body, as he that enters into paradise, and inclines himself to these things which are great and afar off:''
once more (u),
"the words of the tradition are comprehended in the written law, and the exposition of them in the oral law; and the things which are called paradise, are contained in the Talmud;''
this they (w) call , "the paradise of wisdom"; whether this sense and use of the word may be applied to the passage before us, and so be expressive of that large share of divine knowledge which was communicated in an extraordinary way to the apostle, may deserve some consideration: however, this is certain, that when he was caught up into paradise, he
heard unspeakable words, which it is not lawful for a man to utter; to instance in particular things, which be then either saw or heard, as some have done, is bold and daring; as that he saw the divine Being with the eyes of his understanding, the several angelic forms, thrones, dominions, principalities, and powers, and the glory and beauty of the souls of departed saints; and heard the harmonious music of each of these happy creatures; had a view of the book of life, and was shown the order and method of divine predestination; was let into the mystery of the calling of the Gentiles, and the change that will be on living saints, and heard the whole account of the dispensation of things, in the church of Christ to the end of the world: the things were unspeakable, never yet related, and so not to be known: they were such things which the apostle himself, when out of the rapture, might have but very inadequate ideas of, and such as he was not able to put into proper words and language to be understood by others; and which as he heard them not from a mere man, but from the Lord, so no mere man was able to utter them, none but he of whom he had heard them: and besides, whatever conceptions the apostle might have of them himself, and how capable soever he was of expressing them; yet they were not fit and proper to be told in the present state of things, being no part of the counsel of God relating to man's salvation, the whole of which he faithfully declares; and yet were necessary to be heard by him, in order to establish his faith in the Gospel, to animate him in his ministry, and fortify his mind against all the afflictions, reproaches, and persecutions, he was to meet with for the sake of Christ. The phrase seems to be the same with , "it is impossible to say it" (x); and of such like secret things in paradise, or the world of souls, the Jews say (y) that
"they are hidden, and which , "are not fit to produce in writing";''
and so these were such as were not lawful to speak out, "with human tongues", as Justin Martyr says (z); they were not in such sense "unspeakable", as not to be expressed by any; for they were expressed either by Christ himself, who was glorified in human nature, whom the apostle might now see and hear, or by some angel or angels, or they could not have been heard by the apostle as they were; but they were such as before never been spoken to any mortal man, and so could never have been spoken by any; and though they had been spoken to a mortal man, yet they could not be spoke by him to others; for though when he heard them, his human soul, for that present time, might conceive and take in much of the nature and meaning of them, yet they were such as he could not express by words, and represent to others by speech after the vision was over, and especially at this distance: not that it was sinful to have done it, if he could have done it; or that the things themselves were of such a nature, that it would have been criminal to have rehearsed them; but rather that it was impossible to do it, at least fully, since they might greatly regard the glory of the divine Being, and the worship paid him by the heavenly inhabitants: or could it be done in any tolerable manner, it might not be altogether convenient and proper in the present state of things; since the worship of the upper world lying in praise without prayer, might not be so fit to be related, lest it should be imitated by saints on earth: and seeing what the apostle heard was ineffable, and not to be spoken by himself; no credit is to be given to those spurious things called the Revelation and Ascension of Saint Paul, in which the author or authors of them pretend to tell us what these things were.
(m) Strom. l. 5. p. 586. (n) Nishma Chayim, par. 1. c. 10. fol. 25. 2. &c. (o) Derech Eretz, fol. 19. 1. Zohar in Exod, fol. 102. 3. (p) Ganz Tzemach David, par. 1. fol. 31. 1, 2. (q) T. Bab. Chagiga, fol. 14. 2. (r) Tosephot, ib. (s) Jesode Tora, c. 5, sect. 19, 20. (t) Jesode Tora, c. 7. sect. 2. (u) Ib. Talmud Tora, c. 1. sect. 12. (w) Tzeror Hammor, fol. 96. 4. (x) T. Bab. Megilla, fol, 21. 1. (y) Nishmat Chayim, fol. 28. 1. (z) Expositio fidei, p. 379.
John Wesley
He was caught up into paradise - The seat of happy spirits in their separate state, between death and the resurrection. Things which it is not possible for man to utter - Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
Robert Jamieson, A. R. Fausset and David Brown
unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Ex 34:6; Is 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them (Jn 3:12; 1Cor 2:9). A man may hear and know more than he can speak.
12:512:5: Վասն այնպիսւո՛յն պարծեցայց. այլ վասն անձին ինչ ո՛չ պարծեցայց. բա՛յց եթէ ՚ի տկարութիւնս[4147]։ [4147] Յօրինակին. Բա՛ց եթէ ՚ի տկարութիւնս։
5 Այդպիսի մէկով պիտի պարծենամ. բայց ես ինձնո՛վ չպիտի պարծենամ, այլ միայն՝ իմ տկարութիւններով.
5 Ես այնպիսիին համար պիտի պարծենամ. բայց իմ անձիս համար պիտի չպարծենամ, հապա միայն տկարութեանս վրայ։
Վասն այնպիսւոյն պարծեցայց. այլ վասն անձին ինչ ոչ պարծեցայց. բայց եթէ ի տկարութիւնս:

12:5: Վասն այնպիսւո՛յն պարծեցայց. այլ վասն անձին ինչ ո՛չ պարծեցայց. բա՛յց եթէ ՚ի տկարութիւնս[4147]։
[4147] Յօրինակին. Բա՛ց եթէ ՚ի տկարութիւնս։
5 Այդպիսի մէկով պիտի պարծենամ. բայց ես ինձնո՛վ չպիտի պարծենամ, այլ միայն՝ իմ տկարութիւններով.
5 Ես այնպիսիին համար պիտի պարծենամ. բայց իմ անձիս համար պիտի չպարծենամ, հապա միայն տկարութեանս վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Таким [человеком] могу хвалиться; собою же не похвалюсь, разве только немощами моими.
12:5  ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις.
12:5. ὑπὲρ (Over) τοῦ (of-the-one) τοιούτου (of-the-one-unto-the-one-this) καυχήσομαι , ( I-shall-boast-unto ,"ὑπὲρ (over) δὲ (moreover) ἐμαυτοῦ (of-myself) οὐ (not) καυχήσομαι ( I-shall-boast-unto ) εἰ (if) μὴ (lest) ἐν (in) ταῖς (unto-the-ones) ἀσθενείαις. (unto-un-vigorings-of)
12:5. pro eiusmodi gloriabor pro me autem nihil gloriabor nisi in infirmitatibus meisFor such an one I will glory: but for myself I will glory nothing but in my infirmities.
5. On behalf of such a one will I glory: but on mine own behalf I will not glory, save in weaknesses.
12:5. On behalf of someone like this, I will glory. But on behalf of myself, I will not glory about anything, except my infirmities.
12:5. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
Of such an one will I glory: yet of myself I will not glory, but in mine infirmities:

5: Таким [человеком] могу хвалиться; собою же не похвалюсь, разве только немощами моими.
12:5  ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις.
12:5. pro eiusmodi gloriabor pro me autem nihil gloriabor nisi in infirmitatibus meis
For such an one I will glory: but for myself I will glory nothing but in my infirmities.
12:5. On behalf of someone like this, I will glory. But on behalf of myself, I will not glory about anything, except my infirmities.
12:5. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Таким человеком, т. е. самим собою, поскольку он удостоен прославления от Бога, он, Апостол, хочет или может похвалиться. Но в себе самом, как именно известной личности, он видит только одни немощи. В самом деле, в тех видениях и откровениях, какими он был прославлен, он не участвовал своими силами: как и пророки, он в это время был только воспринимателем откровения.
Adam Clarke: Commentary on the Bible - 1831
12:5: Of such a one will I glory - Through modesty he does not mention himself, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.
Albert Barnes: Notes on the Bible - 1834
12:5: Of such an one will I glory - Of such a man it would be right to boast. It would be admitted that it is right to exult in such a man, and to esteem him to be uniquely favored by God. I will boast of him as having received special honor from the Lord. Bloomfield, however, supposes that the words rendered "of such an one should be translated "of such a thing," or of such a transaction; meaning" I can indeed justly boast of my being caught up to heaven as of a thing the whole glory of which pertains to him who has thus exalted me; but of myself, or of anything in me, I will not boast." So Rosenmuller explains it. But it seems to me that the connection requires that we should understand it of a person, and that the passage is partly ironical. Paul speaks in the third person. He chooses to keep himself directly out of view. And though he refers really to himself, yet he wound not say this directly, but says that of such a man they would admit it would be proper to boast.
Yet of myself - Directly. It is not expedient for me to boast of myself. "You would allow me to boast of such a man as I have referred to; I admit that it is not proper for me to boast directly of myself."
But in mine infirmities - My weaknesses, trials, pains, sufferings; such as many regard as infirmities; see the note on Co2 11:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: such: Co2 12:2-4
yet: Co2 12:9, Co2 12:10, Co2 11:30
Geneva 1599
(2) Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
(2) To remove all suspicion of seeking glory, he witnesses that he brags not of those things as though they were of himself, but as outside of himself. And yet nonetheless he pretends nothing, lest by this occasion other men should attribute to him more than he indeed is: and therefore he would rather glory in his miseries.
John Gill
Of such an one will I glory,.... The apostle in great modesty seems to speak of some other person, and not himself, as caught up into the third heaven, when he yet means himself; and does as it were distinguish himself from himself; himself in paradise from himself on earth; his sense is, that though he might lawfully glory of such a person so highly exalted and favoured, yet since this was his own case, he chose to forbear, and say no more of it:
yet of myself I will not glory; though he could, and might, and did glory in the Lord, who had done such great things for him; as that he was in Christ, and knew himself to be so, had been rapt up into heaven, and heard things unutterable; yet he would not glory of these things as from himself, as owing to any merit or worthiness of his, but as instances of mere favour, grace, and goodness; if he gloried of anything of himself in his present state and condition, it should be of his weaknesses:
but in mine infirmities; not his sinful ones, for these he mourned over, and was humbled before God and man under a sense of; but his many pressing difficulties of life, heavy reproaches, very great afflictions, and violent persecutions he endured for Christ's sake; see 2Cor 12:10.
John Wesley
Of such an one I will - I might, glory; but I will not glory of myself - As considered in myself.
Robert Jamieson, A. R. Fausset and David Brown
of myself--concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.
12:612:6: Զի եթէ եւ կամիցի՛մ պարծել, ո՛չ եղէց անզգամ, քանզի զարդա՛րն ասեմ. այլ անխայեմ, գուցէ՛ ոք համարիցի՛ յիս աւելի, քան զոր տեսանիցէ՛ յիս՝ կամ լսիցէ՛ յինէն[4148]։ [4148] Ոմանք. Զի թէ եւ կամիցիմ... համարեսցի ինչ յիս աւելի։
6 որովհետեւ, եթէ ուզենամ էլ պարծենալ, յիմարի մէկը չեմ լինի. քանզի ճշմարիտն եմ ասում. բայց հրաժարւում եմ ասելուց. գուցէ մէկը աւելի համարում ունենայ իմ մասին, քան ինչ որ տեսնում է իմ մէջ կամ լսում է ինձնից:
6 Վասն զի եթէ պարծենալ ալ ուզեմ, անմիտ պիտի չըլլամ, որովհետեւ շիտակը պիտի խօսիմ. բայց կը խնայեմ խօսքս՝ որ չըլլայ թէ մէկը իմ վրաս աւելի համարում ունենայ, քան որչափ իմ վրաս կը տեսնէ կամ ինձմէ կը լսէ։
Զի եթէ եւ կամիցիմ պարծել, ոչ եղէց անզգամ, քանզի զարդարն ասեմ. այլ անխայեմ, գուցէ ոք համարիցի ինչ յիս աւելի քան զոր տեսանիցէ յիս կամ լսիցէ յինէն:

12:6: Զի եթէ եւ կամիցի՛մ պարծել, ո՛չ եղէց անզգամ, քանզի զարդա՛րն ասեմ. այլ անխայեմ, գուցէ՛ ոք համարիցի՛ յիս աւելի, քան զոր տեսանիցէ՛ յիս՝ կամ լսիցէ՛ յինէն[4148]։
[4148] Ոմանք. Զի թէ եւ կամիցիմ... համարեսցի ինչ յիս աւելի։
6 որովհետեւ, եթէ ուզենամ էլ պարծենալ, յիմարի մէկը չեմ լինի. քանզի ճշմարիտն եմ ասում. բայց հրաժարւում եմ ասելուց. գուցէ մէկը աւելի համարում ունենայ իմ մասին, քան ինչ որ տեսնում է իմ մէջ կամ լսում է ինձնից:
6 Վասն զի եթէ պարծենալ ալ ուզեմ, անմիտ պիտի չըլլամ, որովհետեւ շիտակը պիտի խօսիմ. բայց կը խնայեմ խօսքս՝ որ չըլլայ թէ մէկը իմ վրաս աւելի համարում ունենայ, քան որչափ իմ վրաս կը տեսնէ կամ ինձմէ կը լսէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Впрочем, если захочу хвалиться, не буду неразумен, потому что скажу истину; но я удерживаюсь, чтобы кто не подумал о мне более, нежели сколько во мне видит или слышит от меня.
12:6  ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ· φείδομαι δέ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με ἢ ἀκούει [τι] ἐξ ἐμοῦ
12:6. ἐὰν (If-ever) γὰρ (therefore) θελήσω (I-might-have-determined) καυχήσασθαι , ( to-have-boasted-unto ,"οὐκ (not) ἔσομαι ( I-shall-be ) ἄφρων, (un-centered-of,"ἀλήθειαν (to-an-un-secluding-of) γὰρ (therefore) ἐρῶ: (I-shall-utter) φείδομαι ( I-spare ) δέ, (moreover) μή (lest) τις (a-one) εἰς (into) ἐμὲ (to-ME) λογίσηται ( it-might-have-fortheed-to ) ὑπὲρ (over) ὃ (to-which) βλέπει (it-vieweth) με (to-me) ἢ (or) ἀκούει (it-heareth) ἐξ (out) ἐμοῦ, (of-ME,"
12:6. nam et si voluero gloriari non ero insipiens veritatem enim dicam parco autem ne quis in me existimet supra id quod videt me aut audit ex meFor though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
6. For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me , or heareth from me.
12:6. For even though I am willing to glory, I will not be foolish. But I will speak the truth. Yet I will do so sparingly, lest anyone may consider me to be anything more than what he sees in me, or anything more than what he hears from me.
12:6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but [now] I forbear, lest any man should think of me above that which he seeth me [to be], or [that] he heareth of me.
For though I would desire to glory, I shall not be a fool; for I will say the truth: but [now] I forbear, lest any man should think of me above that which he seeth me [to be], or [that] he heareth of me:

6: Впрочем, если захочу хвалиться, не буду неразумен, потому что скажу истину; но я удерживаюсь, чтобы кто не подумал о мне более, нежели сколько во мне видит или слышит от меня.
12:6  ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ· φείδομαι δέ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με ἢ ἀκούει [τι] ἐξ ἐμοῦ
12:6. nam et si voluero gloriari non ero insipiens veritatem enim dicam parco autem ne quis in me existimet supra id quod videt me aut audit ex me
For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
12:6. For even though I am willing to glory, I will not be foolish. But I will speak the truth. Yet I will do so sparingly, lest anyone may consider me to be anything more than what he sees in me, or anything more than what he hears from me.
12:6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but [now] I forbear, lest any man should think of me above that which he seeth me [to be], or [that] he heareth of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ап., однако, считает нужным заметить, что у него есть другие основания хвалить себя - только он не хочет всего говорить из боязни (Ап. говорит очевидно с иронией), чтобы Коринфяне не поставили его в своем мнении слишком уже высоко! Пусть они составляют о нем мнение только на основаниях того, что знают o его деятельности в их городе и окрестных областях.
Adam Clarke: Commentary on the Bible - 1831
12:6: I shall not be a fool - Who that had got such honor from God would have been fourteen years silent on the subject?
I will say the truth - I speak nothing but truth; and the apostle seems to have intended to proceed with something else of the same kind, but, finding some reason probably occurring suddenly, says, I forbear - I will say no more on this subject.
Lest any man should think of me above - The apostle spoke of these revelations for two purposes: first, lest his enemies might suppose they had cause to think meanly of him; and, secondly, having said thus much, he forbears to speak any farther of them, lest his friends should think too highly of him. It is a rare gift to discern when to speak, and when to be silent; and to know when enough is said on a subject, neither too little nor too much.
Albert Barnes: Notes on the Bible - 1834
12:6: For though I would desire to glory - I take this to be a solemn and serious declaration of the irony which precedes; and that Paul means to say seriously, that if he had a wish to boast as other people boasted, if he chose to make much of his attainments and privileges, he would have enough of which to make mention. It would not be mere empty boasting without any foundation or any just cause, for he had as much of which to speak in a confident manner pertaining to his labors as an apostle, and his evidence of the divine favor, as could be urged by any one. "I might go on to speak much more than I have done, and to urge claims which all would admit to be well-founded."
I shall not be a fool - "It would not be foolish boasting; for it would be according to truth. I could urge much more than I have done; I could speak of things which no one would be disposed to call in question as laying the foundation of just claims to my being regarded as eminently favored of God; I could seriously state what all would admit to be such."
For I will say the truth - That is, "Whatever I should say on this subject would be the simple truth. I should mention nothing which has not actually occurred. But I forbear, lest some one should form an improper estimate of me." The apostle seems to have intended to have added something more, but he was checked by the apprehension to which he here refers. Or perhaps he means to say that if he should boast of the vision to which he had just referred; if he should go on to say how highly he had been honored and exalted by it, there would be no impropriety in it. It was so remarkable that if he confined himself strictly to the truth, as he would do, still it would he regarded by all as a very extraordinary honor, and one to which no one of the false teachers could refer as laying a foundation for their boasting.
Lest any man should think of me ... - The idea in this part of the verse I take to be this. "I desire and expect to be estimated by my public life. I expect to be judged of men by my deeds, by what they see in me, and by my general reputation in respect to what I have done in establishing the Christian religion. I am willing that my character and reputation, that the estimate in which I shall be held by mankind, shall rest on that. I do not wish that my character among people shall be determined by my secret feelings; or by any secret extraordinary communication from heaven which I may have, and which cannot be subjected to the observation of my fellow-men. I am willing to be estimated by my public life; and however valuable such extraordinary manifestations may be to me as an individual; or however much they may comfort me, I do not wish to make the basis of my public reputation.
I expect to stand and be estimated by my public deeds; by what all people see and hear of me; and I would not have them form even a favorable opinion of me beyond that." This is the noble language of a man who was willing to enjoy such a reputation as his public life entitled him to. He wished to have the basis of his reputation such that all people could see and examine it. Unlike enthusiasts and fanatics, he appealed to no secret impulses; did not rest his claims for public confidence on any special communications from heaven; but wished to be estimated by his public deeds. And the important truth taught is, that however much the communion we may have with God; however much comfort and support in prayer and in our favored moments of fellowship with God; or however much we may fancy in this way that we are the favorites of heaven; and however much this may support us in trial: still this should not be made the foundation of claim to the favorable opinions of our fellow-men.
By our public character; by our well-known actions; by our lives as seen by people, we should desire to be estimated, and we should be satisfied with such a measure of public esteem as our deportment shall fairly entitle us to. We should seldom, perhaps, refer to our moments of secret, happy, and most favored communion with God. Paul kept his most elevated joys in this respect, secret for fourteen years: what an example to those who are constantly emblazoning their Christian experience abroad, and boasting of what they have enjoyed! We should never refer to such moments as a foundation for the estimate in which our character shall be held by our fellow-men. We should never make this the foundation of a claim to the public confidence in us. For all such claims; for all the estimate in which we shall be held by people, we should be willing to be tried by our lives. Paul would not even make a vision of heaven; not even the privilege of having beheld the glories of the upper world, though a favor conferred on no other living man, a ground of the estimate in which his character should be held! What an example to those who wish to be estimated by secret raptures, and by special communications to their souls from heaven! No. Let us be willing to be estimated by people by what they see in us; to enjoy such a reputation as our conduct shall fairly entitle us to. Let our communion with God cheer our own hearts; but let us not obtrude this on people as furnishing a claim for an exalted standard in their estimation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: I would: Co2 10:8, Co2 11:16; Co1 3:5, Co1 3:9, Co1 3:10
I will: Co2 1:18, Co2 11:31; Job 24:25; Rom 9:1
above that: Co2 12:7, Co2 10:9, Co2 10:10
John Gill
For though I would desire to glory,..... Had a mind to it, chose it, and was fond of it, thought fit to proceed in this way concerning this vision, or this with many others:
I shall not be a fool; in reality; though he might seem and be thought to be so by others; he does indeed before call his glorying "folly", and "speaking foolishly"; but he means only as it might be interpreted by others, for in fact it was not: the reason is,
for I will say the truth; he said nothing but what was strictly true, in the account of himself in the preceding chapter, and appeals to God as his witness; nor anything in the relation of this vision, but what was entirely agreeable to truth; and to speak truth, though it be of a man's self, when he is called to it, cannot be deemed folly;
but now I forbear; he did not choose to go on, or say any more upon this head at this time; though he had many visions, and an abundance of revelations, yet he did not judge it proper to give a particular account of them:
lest any man should think of me above that which he seeth me to be, or that he heareth of me; should take him to be more than human, as before this the Lycaonians at Lystra did; who supposed that he and Barnabas were gods come down in the likeness of men, and brought out their oxen and garlands to do sacrifice to them; and as, after this, the inhabitants of Melita, seeing the viper drop from his hand without any hurt to him, said he was a god; to prevent such extravagant notions of him, he forbore to say any more of his extraordinary visions and revelations; but chose rather that men should form their judgments of him by what they saw in him and heard from him, as a minister of the Gospel.
John Wesley
For if I should resolve to glory - Referring to, I might glory of such a glorious revelation. I should not be a fool - That is, it could not justly be accounted folly to relate the naked truth. But I forbear - I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
Robert Jamieson, A. R. Fausset and David Brown
For--Not but that I might glory as to "myself" (2Cor 12:5); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co. 11:1-33] he termed such glorying "folly," 2Cor 11:1, 2Cor 11:16-17).
think of me--Greek, "form his estimate respecting me."
heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Acts 14:12-13), and shaking off a viper (Acts 28:5), the people thought him a god, what would they have not done, if he had disclosed those revelations? [ESTIUS]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [BENGEL] (Jn 5:44; Jn 12:43).
12:712:7: Եւ զի մի՛ առաւելութեամբ յայտնութեանցն հպարտացայց, տուա՛ւ ինձ խա՛յթ մարմնոյ, հրեշտակ Սատա՛ն՝ կռփել զիս. զի մի՛ հպարտացայց[4149]։ [4149] Ոմանք. Առաւելութեամբն հպար՛՛։ Օրինակ մի. Հրեշտակ Սատանայ։
7 Եւ որպէսզի այդ յայտնութիւնների առատութեամբ չհպարտանամ, ինձ տրուեց մարմնի խայթ, Սատանայի մի պատգամաւոր, որ բռնցքահարի ինձ, որպէսզի չգոռոզամտանամ:
7 Որպէս զի չըլլայ որ ես հպարտանամ խիստ շատ յայտնութիւններուն համար։ Ինծի մարմնի խայթոց մը տրուեցաւ, Սատանայի հրեշտակ մը, զիս նեղելու համար, որպէս զի չըլլայ թէ հպարտանամ։
Եւ զի մի՛ առաւելութեամբ յայտնութեանցն հպարտացայց, տուաւ ինձ խայթ մարմնոյ, հրեշտակ Սատան, կռփել զիս, զի մի՛ հպարտացայց:

12:7: Եւ զի մի՛ առաւելութեամբ յայտնութեանցն հպարտացայց, տուա՛ւ ինձ խա՛յթ մարմնոյ, հրեշտակ Սատա՛ն՝ կռփել զիս. զի մի՛ հպարտացայց[4149]։
[4149] Ոմանք. Առաւելութեամբն հպար՛՛։ Օրինակ մի. Հրեշտակ Սատանայ։
7 Եւ որպէսզի այդ յայտնութիւնների առատութեամբ չհպարտանամ, ինձ տրուեց մարմնի խայթ, Սատանայի մի պատգամաւոր, որ բռնցքահարի ինձ, որպէսզի չգոռոզամտանամ:
7 Որպէս զի չըլլայ որ ես հպարտանամ խիստ շատ յայտնութիւններուն համար։ Ինծի մարմնի խայթոց մը տրուեցաւ, Սատանայի հրեշտակ մը, զիս նեղելու համար, որպէս զի չըլլայ թէ հպարտանամ։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: И чтобы я не превозносился чрезвычайностью откровений, дано мне жало в плоть, ангел сатаны, удручать меня, чтобы я не превозносился.
12:7  καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διό, ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι.
12:7. καὶ (and) τῇ (unto-the-one) ὑπερβολῇ (unto-a-casting-over) τῶν (of-the-ones) ἀποκαλύψεων. (of-shroudings-off) διὸ (Through-which) ἵνα (so) μὴ (lest) ὑπεραίρωμαι, (I-might-be-lifted-over,"ἐδόθη (it-was-given) μοι (unto-me) σκόλοψ (a-pale) τῇ (unto-the-one) σαρκί, (unto-a-flesh,"ἄγγελος (a-messenger) Σατανᾶ, (of-a-satan,"ἵνα (so) με (to-me) κολαφίζῃ, (it-might-pelt-to) ἵνα (so) μὴ (lest) ὑπεραίρωμαι. (I-might-be-lifted-over)
12:7. et ne magnitudo revelationum extollat me datus est mihi stimulus carnis meae angelus Satanae ut me colaphizetAnd lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
7. And by reason of the exceeding greatness of the revelations— wherefore, that I should not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch.
12:7. And lest the greatness of the revelations should extol me, there was given to me a prodding in my flesh: an angel of Satan, who struck me repeatedly.
12:7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure:

7: И чтобы я не превозносился чрезвычайностью откровений, дано мне жало в плоть, ангел сатаны, удручать меня, чтобы я не превозносился.
12:7  καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διό, ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι.
12:7. et ne magnitudo revelationum extollat me datus est mihi stimulus carnis meae angelus Satanae ut me colaphizet
And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
12:7. And lest the greatness of the revelations should extol me, there was given to me a prodding in my flesh: an angel of Satan, who struck me repeatedly.
12:7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Откровения, полученные Павлом, были так необычайны, что могли заставить его возгордиться. И вот, для спасения его от гордости, Бог послал ему болезнь, которая часто напоминала ему о том, что он - слабый, немощной человек. Болезнь эту Апостол называет "жалом в плоть", "ангелом сатаны". Первое выражение (skoloy th sarki) означает собственно острую терновую колючку, которая проникла глубоко в самое мясо, а не зашла только чуть-чуть под кожу (ср. Иез. XXVIII:24), и, след., служат обозначением очень болезненного состояния Апостола. Второе выражение (aggeloV satan) указывает на особого служителя сатаны, который был послан Апостолу, с соизволения Божия, как спутник постоянно его сопровождавший. Этот ангел сатаны должен был удручать Апостола - точнее: ударять его прямо в лицо кулаками (kolafizein) и тем мучить. Он постоянно находился при Апостоле, как показывает то обстоятельство, что Ап. просил Бога "удалить" его (ст. 8). По-видимому, это была болезнь, но что это была за болезнь - Ап. этого не объясняет, так как очевидно читателям послания она была известна. Несомненно, что это не было внутренним состоянием Апостола, а чем-то внешним, что Коринфяне могли наблюдать - иначе, Апостол не употребил бы такого выражения как "ударять кулаками в лицо". След. здесь нельзя видеть каких либо искушений плотского характера (мнение блаж. Иеронима) или преследования со стороны противников (мнение И. Злат. ) или мучительных воспоминаний о прежней жизни (Мосгейм). Остается еще мнение (св. Амвросия), что здесь разумеются гонения и даже телесные повреждения, каким подвергался иногда Ап. Павел от преследователей своих. Но об этих гонениях Ап. уже сказал в 11-й главе, а здесь, очевидно, он хочет указать на что-то новое. Поэтому всего правильнее видеть здесь обозначение постоянно мучившей Апостола болезни. Что касается того, какая это болезнь, об этом существуют разные мнения. Одни говорят, что это была эпилепсия, другие видят здесь гнойное воспаление глаз, которое часто возобновлялось у Апостола, третьи смотрят на эту болезнь как на обострявшуюся по временам неврастению. Что касается первого мнения, то его нельзя принять потому, что припадки эпилепсии не оставляют после себя даже воспоминания у страдающих этою болезнью, а Павел говорит о своей болезни как о мучительной занозе, как о такой, удары которой он больно чувствовал. Болезнь глаз (на которую некоторые находят намек еще в IV гл. 15: ст. посл. к Гал), также нельзя здесь разуметь, потому что Ап. представляет болезнь свою как нечто сразу его поражающее (удары кулаком). Вероятнее всего, поэтому, предположение, что здесь разумел Апостол острые приступы неврастении, которая неожиданно делала его бессильным и безвольным и именно тогда, когда ему приходилось публично выступать как проповеднику Евангелия. Болезнь эта была послана Апостолу в известное определенное время (edoqh - аорист, указывающий на такой определенный момент в прошедшем) и по всей вероятности тогда, когда он стал удостаиваться чрезвычайных откровений от Бога. Ап. называет эту болезнь ангелом сатаны или в общем смысле, как нечто стоявшее ему преградою на его дороге (в таком смысле слово "сатана" Христос употребил об Ап. Петре см. Мф XVI:23) или же имея в виду деятельность диавола, который старается причинять телесные мучения людям (Мф XII:22: и сл. ; ср. Иов I:6: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
12:7: And lest I should be exalted - There were three evils to be guarded against:
1. The contempt of his gifts and call by his enemies.
2. The overweening fondness of his friends. And, Self-exultation.
A thorn in the flesh - The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τῃ σαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, Rom 9:3, for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.
The messenger of Satan - Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, Co2 1:1, the apostle of Jesus Christ. The person in question is styled here αγγελος Σαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. Jesus Christ sent Paul to proclaim his truth, and found a Church at Corinth. Satan, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.
The best arguments in favor of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labors, watchings, fastings, prayers, and tears.
Albert Barnes: Notes on the Bible - 1834
12:7: And lest I should be exalted - Lest I should be spiritually proud; lest I should become self-confident and vain, and suppose that I was a special favorite of Heaven. If Paul was in danger of spiritual pride, who is not? If it was necessary for God to adopt some special measures to keep him humble, we are not to be surprised that the same thing should occur in other cases. There is abundant reason to believe that Paul was naturally a proud man. He was by nature self-confident; trusting in his own talents and attainments, and eminently ambitious. When he became a Christian, therefore, one of his besetting sins would be pride; and as he had been especially favored in his call to the apostleship; in his success as a preacher; in the standing which he had among the other apostles, and in the Revelations imparted to him, there was also special danger that he would become self-confident and proud of his attainments.
There is no danger that more constantly besets Christians, and even eminent Christians, than pride. There is no sin that is more subtile, insinuating, deceptive; none that lurks more constantly around the heart and that finds a more ready entrance, than pride. He who has been characterized by pride before his conversion will be in special danger of it afterward; he who has eminent gifts in prayer, or in conversation, or in preaching, will be in special danger of it; he who is eminently successful will be in danger of it; and he who has any extraordinary spiritual comforts will be in danger of it. Of this sin he who lives nearest to God may be in most special danger; and he who is most eminent in piety should feel that he also occupies a position where the enemy will approach him in a sly and subtile manner, and where he is in special danger of a fall. Possibly the fear that he might be in danger of being made proud by the flattery of his friends may have been one reason why Paul kept this thing concealed for 14 years; and if people wish to keep themselves from the danger of this sin, they should not be forward to speak even of the most favored moments of their communion with God.
Through the abundance of the Revelations - By my being raised thus to heaven, and by being permitted to behold the wonders of the heavenly world, as well as by the numerous communications which God had made to me at other times.
There was given to me - That is, God was pleased to appoint me. The word which Paul uses is worthy of special notice. It is that this "thorn in the flesh" was given to him, implying that it was a favor. He does not complain of it; he does not say it was sent in cruelty; he does not even speak of it as an affliction; he speaks of it as a gift, as any man would of a favor that had been bestowed. Paul had so clear a view of the benefits which resulted from it that he regarded it as a favor, as Christians should every trial.
A thorn in the flesh - The word used here (σκόλοψ skolops) occurs nowhere else in the New Testament. It means properly anything pointed or sharp, e. g., a stake or palisade (Xenophon, Anabasis v. 2, 5); or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of סיר cı̂ yr, in Hos 2:6, "I will hedge up thy way with thorns;" to denote a pricking briar in Eze 28:24, as a translation of סלון cillô wn, meaning a thorn or prickle, such as is found in the shoots and twigs of the palm-tree; and to denote "pricks in the eyes" Num 33:55, as a translation of שׂכים sikkim, thorns or prickles. So far as the word used here is concerned, it means a sharp thorn or prickle; and the idea is, that the trial to which he refers was as troublesome and painful as such a thorn would be in the flesh But whether he refers to some infirmity or pain in the flesh or the body is another question, and a question in which interpreters have been greatly divided in opinion.
Every one who has become familiar with commentaries knows that almost every expositor has had his own opinion about this. and also that no one has been able to give any good reason for his own. Most of them have been fanciful; and many of them eminently ridiculous. Even Baxter, who was subject himself to some such disorder, supposes that it might be the stone or gravel; and the usually very judicious Doddridge supposes that the view which he had of the glories of heavenly objects so affected his nerves as to produce a paralytic disorder, and particularly a stammering in his speech, and perhaps also a ridiculous distortion of the countenance. This opinion was suggested by Whitby, and has been adopted also by Benson, Macknight, Slade, and Bloomfield. But though sustained by most respectable names, it would be easy to show that it is mere conjecture, and perhaps quite as improbable as any of the numerous opinions which have been maintained on the subject.
If Paul's speech had been affected, and his face distorted, and his nerves shattered by such a sight, how could he doubt whether he was in the body or out of it when this occurred? Many of the Latin fathers supposed that some unruly and ungovernable lust was intended. Chrysostom and Jerome suppose that he meant the headache; Tertullian an earache; and Rosenmuller supposes that it was the gout in the head, kopfgicht, and that it was a periodical disorder such as affected him when he was with the Galatians; Gal 4:13. But all conjecture here is vain; and the numerous strange and ridiculous opinions of commentators is a melancholy attestation of their inclination to fanciful conjecture where it is impossible in the nature of the case to ascertain the truth. All that can be known of this is, that it was some infirmity of the flesh, some bodily affliction or calamity, that was like the continual piercing of the flesh with a thorn Gal 4:13; and that it was something that was designed to pRev_ent spiritual pride. It is not indeed an improbable supposition that it was something that could be seen by others, and that thus tended to humble him when with them.
The messenger of Satan - Among the Hebrews it was customary to attribute severe and painful diseases to Satan; compare Job 2:6-7; compare note on Luk 13:16. In the time of the Saviour malignant spirits are known to have taken possession of the body in numerous cases, and to have produced painful bodily diseases, and Paul here says that Satan was permitted to bring this calamity on him.
To buffet me - To buffet, means to smite with the hand; then to maltreat in any way. The meaning is, that the effect and design of this was deeply to afflict him. Doddridge and Clarke suppose that the reference is here to the false teacher whom Satan had sent to Corinth, and who was to him the source of perpetual trouble. But it seems more probable to me that he refers to some bodily infirmity. The general truth taught in this verse is, that God will take care that his people shall not be unduly exalted by the manifestations of his favor, and by the spiritual privileges which he bestows on them. He will take measures to humble them; and a large part of his dealings with his people is designed to accomplish this. Sometimes it will be done, as in the case of Paul, by bodily infirmity or trial, by sickness, or by long and lingering disease; sometimes by great poverty and by an humble condition of life; sometimes by reducing us from a state of affluence where we were in danger of being exalted above measure; sometimes by suffering us to be slandered and calumniated, by suffering foes to rise up against us who shall blacken our character and in such a manner that we cannot meet it; sometimes by persecution; sometimes by lack of success in our enterprises, and if in the ministry, by withholding his Spirit; sometimes by suffering us to fall into sin, and thus greatly humbling us before the world.
Such was the case with David and with Peter; and God often permits us to see in this manner our own weakness, and to bring us to a sense of our dependence and to proper humility by suffering us to perform some act that should be ever afterward a standing source of our humiliation; some act so base, so humiliating, so evincing the deep depravity of our hearts as foRev_er to make and keep us humble. How could David be lifted up with pride after the murder of Uriah? How could Peter after having denied his Lord with a horrid oath? Thus, many a Christian is suffered to fall by the temptation of Satan to show him his weakness and to keep him from pride; many a fall is made the occasion of the permanent benefit of the offender. And perhaps every Christian who has been much favored with elevated spiritual views and comforts can recall something which shall be to him a standing topic of regret and humiliation in his past life. We should be thankful for any calamity that will humble us; and we should remember that clear and elevated views of God and heaven are, after all, more than a compensation for all the sufferings which it may be necessary to endure in order to make us humble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: lest: Co2 10:5, Co2 11:20; Deu 8:14, Deu 17:20; Ch2 26:16, Ch2 32:25, Ch2 32:26, Ch2 32:31; Dan 5:20; Ti1 3:6
the abundance: Co2 12:1-4
a thorn: Gen 32:25, Gen 32:31; Jdg 2:3; Eze 28:24; Gal 4:13
the messenger: Job 2:7; Luk 13:16; Co1 5:5
to buffet: Mat 26:67; Co1 4:11
Geneva 1599
(3) And lest I should be exalted above measure through the abundance of the revelations, there was given to me (f) a thorn in the flesh, the messenger of (g) Satan to buffet me, lest I should be exalted above measure.
(3) An excellent doctrine: why God will have even his best servants to be vexed by Satan, and by every type of temptations: that is, lest they should be too much puffed up, and also that they may be made perfect by being continually exercised in them.
(f) He means sinful lust, that sticks fast in us as it were a thorn, to such a degree that it forced Paul himself who was regenerated to cry out, "I do not that good that I would", etc. And he calls it a thorn by a metaphor taken from thorns, or stumps, which are very dangerous and harmful for the feet, if a man walks through woods that are cut down.
(g) Which sets those lusts on fire.
John Gill
And lest I should be exalted above measure,.... Over much elated in his mind, and swelled with a vain conceit of himself:
through the abundance of the revelations; for he had not only one or two, or a few, but an abundance of them; and which, as everything does but grace, tended to lift up his mind, to stir up the pride of his heart, and to entertain too high and exalted thoughts of himself. Pride is naturally in every man's heart; converted persons are not without it; knowledge, gifts, and revelations are apt to puff up with spiritual pride, unless counterbalanced and over poised by the grace of God. This great apostle was not out of danger by them, for he was not already perfect; wherefore to prevent an excess of pride and vanity in him on account of them, he says,
there was given to me a thorn in the flesh, the messenger of Satan to buffet me; many have been the thoughts and conjectures of men about what is here meant by the apostle. This ought to be allowed and taken for granted, that the thorn in the flesh, and the messenger of Satan, design one and the same thing; the former is a figurative expression, the latter a literal one, and explanative of the former. Some have thought that corporeal afflictions are here designed, which may be compared to thorns: see Hos 2:6, and which are not joyous, but grievous to the flesh, and come not by chance, but are by divine appointment, and are designed and made use of, to hide pride from men; and sometimes, by divine permission, Satan has an hand in inflicting them, as in the case of Job: whilst such a general sense is kept to, it is not to be despised, without entering into the particular bodily disorder with which the apostle was afflicted, as some do; some saying it was the choleic, others the gout, others a pain in the ear, and others the headache; which latter it is said he was much troubled with; but these are mere conjectures: others think that the corruptions of nature are intended which in regenerate persons are left, as the Canaanites were in the land, to be "thorns" in the eyes and sides of the Israelites, Josh 23:13. These, to be sure, were felt by the apostle, and were very grievous and humbling to him, and were no doubt sometimes stirred up by Satan, which made him complain bitterly, and groan earnestly; and it may be observed, to strengthen this sense, that it was usual with the Jews to call concupiscence, or the vitiosity of nature, Satan; for so they (a) often say, , "Satan, he is the evil imagination", or corruption of nature; and particularly they call the lust of uncleanness by this name; and it is said (b) of a young man of Israel, being tempted by a young woman of Midian, through the counsel of Balaam, that , "Satan burned in him", and he turned aside after her; and that the evil imagination is the old serpent; yea, they call this "the messenger of hell", a phrase very much like what is here used.
"R. Hona (c), as he was preaching to the children of men to take warning, said unto them, children, beware "of the messenger of hell"; but who is this? the evil imagination, or concupiscence, is that which is "the messenger of hell";''
and this sense is agreeable, provided the particular corruption the apostle was harassed with is not pretended to, as is by some, who pitch upon the lust of uncleanness, and spare not to mention the person by name, one Tecla, who, they say, travelled with him, and was a snare to him; but this is to do injury to the character of so holy an apostle, and to represent him as exposing himself to the false apostles, against whom he was guarding: others think that a variety of afflictions, reproaches, and persecutions, for Christ's sake and the Gospel, are here meant, which were as pricking briers and grieving thorns to him; see Ezek 28:24, and which were given and ordered by divine appointment for his good; this sense, 2Cor 12:9, lead unto, and seem to confirm: others are of opinion that the temptations of Satan are designed, which, as they are called "fiery darts", which the archers of Satan, and his principalities and powers, shoot thick and fast at the saints, to their great annoyance; so may be here called, especially some very particular, eminent, and sore temptation, a "thorn in the flesh", very pungent, and giving a great deal of pain and uneasiness; others suppose that some particular emissary of Satan, either some one of the false apostles and teachers, who greatly opposed him, as Alexander the coppersmith, who did him much harm; or such an one as Hymenaeus or Philetus, that blasphemed and spoke evil of him; or some violent persecutor of him is intended. But, after all, I see not but that the devil himself may be meant; for, as before observed, the phrase "a thorn in the flesh" is metaphorical, and the other, a "messenger of Satan", is literal, and explains it; and the whole may be read thus, "there was given to me a thorn in the flesh", namely, "the angel Satan to buffet me"; so that Satan, who was once an angel of light, now of darkness, is the "thorn in the flesh"; and might be suffered to appear visibly to him from time to time, in a very terrible manner, and which was very grievous to be borne; he might by permission have great power over his body, as he had over Job's, to use it ill, to beat and buffet it; for this also may be taken literally: and he might likewise in other ways greatly distress him by stirring up the corruptions of his heart; by following him with his satanical injections, suggestions, and temptations; by raising violent persecutions, and instigating many of his emissaries against him; and this sense is the rather to be chosen, because it includes all others that have any show of truth. The Jews (d) sometimes make mention of the angel or messenger of Satan mocking at the righteous, and buffeting them; so God is by them said (e) to deliver Nebuchadnezzar , "to a messenger of Satan". This sore exercise befell the apostle for his good, to keep down the pride of his nature;
lest, adds he again,
I should be exalted above measure; for such ends and purposes does the Lord, in his infinite wisdom, deal with his people. The (f) Jews have a notion that this was one reason of God's tempting or trying Abraham with the sacrifice of his Son, to depress that pride that was likely to arise in him because of his greatness.
"This temptation (they say) was necessary at that time, because above, the grandeur of Abraham is declared how great it was before his enemies made peace with him; and Abimelech, king of the Philistines, and Phichol, the chief captain of his host, were obliged to enter into a covenant with him, and asked him to show favour to them, and to the land in which he sojourned; and perhaps hereby , "his heart was lifted up", in the ways of God; "and his eyes were lofty"; when he saw himself blessed with riches, and with children, and with grandeur and glory, as the glory of kings; wherefore God was "willing to try him": with a wall of iron, (this great difficulty) to see if there was any dross left in him.''
(a) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2. 3. s. 3. 10. 4. 13. 3. 20. 2. 50. 3. 58. 3. 72. 4. 73. 2. 86. 1. 87. 2. 93. 1. 96. 1. 99. 4. 100. 4. 101. 42. 113. 1. & 133. 2. & 141. 3. &; 149. 2. & 152. 3. Raya Mehimna in Zohar in Lev. fol. 7. 2. (b) Bemidbar Rabba, sect. 20. fol. 229. 1. (c) Midrash Hannelam in Zohar in Gen. fol. 67. 4. (d) R. Eliezer Katon de Scientia Animae, l. 10. apud Gaffarell. Cod. Cabal. Misc. pic. Mirandal. Index p. 23. ad calcem Wolf. Heb. Bibliothec. (e) Shemot Rabba, sect. 20. fol. 105. 4. (f) Tzeror Hammor, fol. 22. 1.
John Wesley
There was given me - By the wise and gracious providence of God. A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time. All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St. Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
Robert Jamieson, A. R. Fausset and David Brown
exalted above measure--Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [BENGEL].
abundance--Greek, "the excess"; exceeding greatness.
given . . . me--namely, by God (Job 5:6; Phil 1:29).
thorn in the flesh-- (Num 33:55; Ezek 28:24). ALFORD thinks it to be the same bodily affliction as in Gal 4:13-14. It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, 1Pet 2:20).
messenger of Satan--who is permitted by God to afflict His saints, as Job (Job 2:7; Lk 13:16).
to buffet me--In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."
12:812:8: Եւ վասն այնորիկ երի՛ցս անգամ աղաչեցի զՏէր՝ զի ՚ի բա՛ց արասցէ յինէն[4150]. [4150] Ոմանք. Երիցս աղաչեցի։
8 Եւ դրա համար երեք անգամ աղաչեցի Տիրոջը, որ նրան ինձնից հեռացնի:
8 Ասոր համար երեք անգամ աղաչեցի Տէրոջը, որ մէկդի ընէ ինձմէ։
Եւ վասն այնորիկ երիցս անգամ աղաչեցի զՏէր զի ի բաց արասցէ յինէն:

12:8: Եւ վասն այնորիկ երի՛ցս անգամ աղաչեցի զՏէր՝ զի ՚ի բա՛ց արասցէ յինէն[4150].
[4150] Ոմանք. Երիցս աղաչեցի։
8 Եւ դրա համար երեք անգամ աղաչեցի Տիրոջը, որ նրան ինձնից հեռացնի:
8 Ասոր համար երեք անգամ աղաչեցի Տէրոջը, որ մէկդի ընէ ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Трижды молил я Господа о том, чтобы удалил его от меня.
12:8  ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπ᾽ ἐμοῦ·
12:8. ὑπὲρ (Over) τούτου (of-the-one-this) τρὶς (to-thrice) τὸν (to-the-one) κύριον (to-Authority-belonged) παρεκάλεσα (I-called-beside-unto) ἵνα (so) ἀποστῇ (it-might-have-had-stood-off) ἀπ' (off) ἐμοῦ: (of-ME)
12:8. propter quod ter Dominum rogavi ut discederet a meFor which thing, thrice I besought the Lord that it might depart from me.
8. Concerning this thing I besought the Lord thrice, that it might depart from me.
12:8. Because of this, three times I petitioned the Lord that it might be taken away from me.
12:8. For this thing I besought the Lord thrice, that it might depart from me.
For this thing I besought the Lord thrice, that it might depart from me:

8: Трижды молил я Господа о том, чтобы удалил его от меня.
12:8  ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπ᾽ ἐμοῦ·
12:8. propter quod ter Dominum rogavi ut discederet a me
For which thing, thrice I besought the Lord that it might depart from me.
12:8. Because of this, three times I petitioned the Lord that it might be taken away from me.
12:8. For this thing I besought the Lord thrice, that it might depart from me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Когда эта болезнь обнаружилась в Апостоле как хроническая, Апостол стал просить Господа об избавлении от нее. Он обращался к Господу с молитвой три раза - во время наиболее сильных ее приступов: более он не посмел докучать Господу, потому что, после третьего молитвенного обращения Павла, Господь объяснил ему в откровении, что благодать, данная Павлу, поможет ему достигать своих целей, не смотря на преграды, какие ставит ему в его деятельности неотвязчивая болезнь. Под Господом здесь Ап. разумеет Христа, как видно из последних слов рассматриваемого 9-го стиха: "чтобы обитала во мне сила Христова". - Сила Моя совершается в немощи. Христос не нуждается в особо сильных духом и телом людях для того, чтобы Евангелие Свое распространить по всей вселенной: Его сила действует в Им посланных на проповедь Евангелия людях. Поэтому теперь и Апостол хочет хвалиться своими слабостями, потому что ему, значит, больше можно ожидать благодатной помощи от Христа.
Adam Clarke: Commentary on the Bible - 1831
12:8: I besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer.
Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, Mat 26:39-44. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.
Albert Barnes: Notes on the Bible - 1834
12:8: For this thing - On account of this; in order that this calamity might be removed.
I besought the Lord - The word "Lord" in the New Testament, when it stands without any other word in connection to limit its signification, commonly denotes the Lord Jesus Christ; see the note on Act 1:24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of Christ implied in that answer, should rest on him. He would glory in trials if such was their result. Even Rosenmuller maintains that it was the Lord Jesus to whom this prayer was addressed, and says that the Socinians themselves admit it. So Grotius (on Co2 12:9) says that the answer was given by Christ. But if this refers to the Lord Jesus, then it proves that it is right to go to him in times of trouble, and that it is right to worship him. Prayer is the most solemn act of adoration which we can perform; and no better authority can be required for paying divine honors to Christ than the fact that Paul worshipped him and called upon him to remove a severe and grievous calamity.
Thrice - This may either mean that he prayed for this often, or that he sought it on three set and solemn occasions. Many commentators have supposed that the former is meant. But to me it seems probable that Paul on three special occasions earnestly prayed for the removal of this calamity. It will be recollected that the Lord Jesus prayed three times in the garden of Gethsemane that the cup might be removed from him, Mat 26:44. At the third time he ceased, and submitted to what was the will of God. There is some reason to suppose that the Jews were in the habit of praying three times for any important blessing or for the removal of any calamity; and Paul in this would not only conform to the usual custom, but especially he would he disposed to imitate the example of the Lord Jesus. Among the Jews three was a sacred number, and repeated instances occur where an important transaction is mentioned as having been done thrice; see Num 22:28; Num 24:10; Sa1 3:8; Sa1 20:41; Kg1 18:44; Pro 22:20; Jer 7:4; Jer 22:29; Joh 21:17.
The probability, therefore, is, that Paul on three different occasions earnestly besought the Lord Jesus that this calamity might be removed from him. It might have been exceedingly painful, or it might, as he supposed, interfere with his success as a preacher; or it might have been of such a nature as to expose him to ridicule; and he prayed, therefore, if it were possible that it might be taken away. The passage proves that it is right to pray earnestly and repeatedly for the removal of any calamity. The Saviour so prayed in the garden; and Paul so prayed here. Yet it also proves that there should be a limit to such prayers. The Saviour prayed three times; and Paul limited himself to the same number of petitions and then submitted to the will of God. This does not prove that we should be limited to exactly this number in our petitions; but it proves that there should be a limit; that we should not be over-anxious, and that when it is plain from any cause that the calamity will not be removed, we should submit to it.
The Saviour in the garden knew that the cup would not be removed, and he acquiesced. Paul was told indirectly that his calamity would not be removed, and he submitted. We may expect no such Revelation from heaven, but we may know in other ways that the calamity will not be removed; and we should submit. The child or other friend for whom we prayed may die; or the calamity, as, e. g., blindness, or deafness, or loss of health, or poverty, may become permanent, so that there is no hope of removing it; and we should then cease to pray that it may be removed, and we should cheerfully acquiesce in the will of God. So David prayed most fervently for his child when it was alive; when it was deceased, and it was of no further use to pray for it, he bowed in submission to the will of God, Sa2 12:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: I besought: Deu 3:23-27; Sa1 15:11; Sa2 12:16-18; Psa 77:2-11; Mat 20:21, Mat 20:22; Mat 26:39-44; Heb 5:7
Geneva 1599
For this thing I besought the Lord (h) thrice, that it might depart from me.
(h) Often.
John Gill
For this thing I besought the Lord thrice,.... With respect to the thorn in the flesh, the messenger Satan, who gave him so much continual disturbance. This sent him to the throne of grace, to request of the Lord,
that it, or rather, "he might"
depart from me: this request greatly confirms the above sense, for it can hardly be thought the apostle would be so importunate about the removal of a common bodily affliction; and he knew that the corruption of his nature would remain with him as long as he was in the body; and as for afflictions, reproaches, and persecutions for the Gospel's sake, he was well apprized they would abide him wherever he went; but that so troublesome an adversary might depart, as it must be greatly desirable, so it was a very proper request: and it is made to a very proper person, to the "Lord" Jesus Christ; who in the days of his flesh had such power over the devils, as to dispossess them from the bodies of men by a word speaking, and held them in subjection, and in a panic fear of him; and when upon the cross, he spoiled principalities and powers, and in the latter day will bind Satan with a chain, and shut him up in the bottomless pit for a thousand years. This request was made thrice, not with any view to the three persons in the Godhead, Father, Son, and Spirit; nor to the three usual times of prayer in a day, morning, noon, and night; nor is any exact number of times intended; but the sense is, that he frequently besought the Lord on this account.
John Wesley
Concerning this - He had now forgot his being lifted up. I besought the Lord thrice - As our Lord besought his Father.
Robert Jamieson, A. R. Fausset and David Brown
For--"concerning this thing."
thrice--To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from 2Cor 12:9, and Greek, 2Cor 12:7, "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."
the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan (Lk 4:7). "Satan is not to be asked to spare us" [BENGEL].
12:912:9: եւ ասէ ցիս. Շա՛տ են քեզ շնորհք իմ, զի զօրութիւն իմ ՚ի տկարութեա՛ն կատարի։ Եւ արդ՝ լա՛ւ եւս լիցի՛ ինձ պարծել ՚ի տկարութիւնս, զի բնակեսցէ՛ յիս զօրութիւնն Քրիստոսի[4151]։ գդ [4151] Ոմանք. ՚Ի տկարութիւն կատա՛՛։
9 Բայց ասաց ինձ. «Իմ շնորհը քեզ բաւ է, որովհետեւ իմ զօրութիւնը տկարութեան մէջ է ամբողջական դառնում»: Եւ արդ, լաւ էլ է, որ ես պարծենամ իմ տկարութիւններով, որպէսզի իմ մէջ բնակուի Քրիստոսի զօրութիւնը:
9 Ու ըսաւ ինծի. «Իմ շնորհքս հերիք է քեզի, վասն զի իմ զօրութիւնս տկարութեան մէջ կը կատարուի»։ Ուստի մեծ յօժարութեամբ աւելի իմ տկարութիւններուս վրայ պիտի պարծենամ, որպէս զի Քրիստոսին զօրութիւնը իմ վրաս հանգչի։
Եւ ասէ ցիս. Շատ են քեզ շնորհք իմ, զի զօրութիւն իմ ի տկարութեան կատարի: Եւ արդ լաւ եւս լիցի ինձ պարծել ի տկարութիւնս, զի բնակեսցէ յիս զօրութիւնն Քրիստոսի:

12:9: եւ ասէ ցիս. Շա՛տ են քեզ շնորհք իմ, զի զօրութիւն իմ ՚ի տկարութեա՛ն կատարի։ Եւ արդ՝ լա՛ւ եւս լիցի՛ ինձ պարծել ՚ի տկարութիւնս, զի բնակեսցէ՛ յիս զօրութիւնն Քրիստոսի[4151]։ գդ
[4151] Ոմանք. ՚Ի տկարութիւն կատա՛՛։
9 Բայց ասաց ինձ. «Իմ շնորհը քեզ բաւ է, որովհետեւ իմ զօրութիւնը տկարութեան մէջ է ամբողջական դառնում»: Եւ արդ, լաւ էլ է, որ ես պարծենամ իմ տկարութիւններով, որպէսզի իմ մէջ բնակուի Քրիստոսի զօրութիւնը:
9 Ու ըսաւ ինծի. «Իմ շնորհքս հերիք է քեզի, վասն զի իմ զօրութիւնս տկարութեան մէջ կը կատարուի»։ Ուստի մեծ յօժարութեամբ աւելի իմ տկարութիւններուս վրայ պիտի պարծենամ, որպէս զի Քրիստոսին զօրութիւնը իմ վրաս հանգչի։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: Но [Господь] сказал мне: 'довольно для тебя благодати Моей, ибо сила Моя совершается в немощи'. И потому я гораздо охотнее буду хвалиться своими немощами, чтобы обитала во мне сила Христова.
12:9  καὶ εἴρηκέν μοι, ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὗν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ χριστοῦ.
12:9. καὶ (and) εἴρηκέν (it-had-come-to-utter) μοι (unto-me,"Ἀρκεῖ (It-sufficeth) σοι (unto-thee,"ἡ (the-one) χάρις (a-granting) μου: (of-me) ἡ (the-one) γὰρ (therefore) δύναμις (an-ability) ἐν (in) ἀσθενείᾳ (unto-an-un-vigoring-of) τελεῖται. (it-be-finished-unto) Ἥδιστα ( To-most-pleasured ) οὖν (accordingly) μᾶλλον (more-such) καυχήσομαι ( I-shall-boast-unto ) ἐν (in) ταῖς (unto-the-ones) ἀσθενείαις, (unto-un-vigorings-of,"ἵνα (so) ἐπισκηνώσῃ (it-might-have-en-tented-upon) ἐπ' (upon) ἐμὲ (to-ME,"ἡ (the-one) δύναμις (an-ability) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
12:9. et dixit mihi sufficit tibi gratia mea nam virtus in infirmitate perficitur libenter igitur gloriabor in infirmitatibus meis ut inhabitet in me virtus ChristiAnd he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
9. And he hath said unto me, My grace is sufficient for thee: for power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me.
12:9. And he said to me: “My grace is sufficient for you. For virtue is perfected in weakness.” And so, willingly shall I glory in my weaknesses, so that the virtue of Christ may live within me.
12:9. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me:

9: Но [Господь] сказал мне: 'довольно для тебя благодати Моей, ибо сила Моя совершается в немощи'. И потому я гораздо охотнее буду хвалиться своими немощами, чтобы обитала во мне сила Христова.
12:9  καὶ εἴρηκέν μοι, ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὗν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ χριστοῦ.
12:9. et dixit mihi sufficit tibi gratia mea nam virtus in infirmitate perficitur libenter igitur gloriabor in infirmitatibus meis ut inhabitet in me virtus Christi
And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
12:9. And he said to me: “My grace is sufficient for you. For virtue is perfected in weakness.” And so, willingly shall I glory in my weaknesses, so that the virtue of Christ may live within me.
12:9. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:9: My grace is sufficient for thee - Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.
My strength is made perfect in weakness - The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labors, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter, (Co2 12:21 (note)).
Will I rather glory in my infirmities - Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.
That the power of Christ may rest upon me - Επισκηνωσῃ επ' εμε· That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, Joh 1:14 : And the word was made flesh, και εσκηνωσεν εν ἡμιν and made his tabernacle among us - full of grace and truth. The same eternal Word promised to make his tabernacle with the apostle, and gives him a proof that he was still the same - full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.
The words are also similar to those of the Prophet Isaiah, Isa 4:5 : On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See on Co2 11:30 (note)
Albert Barnes: Notes on the Bible - 1834
12:9: And he said unto me - The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול Bath-qowl - "daughter of the voice," so frequently referred to by the Jewish writers, and which they suppose to be referred to in Kg1 19:12, by the phrase, "a still small voice." But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive Revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial.
It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David Sa2 12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour's request was not literally answered, Mar 14:36. The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deu 3:23-27; Job 30:20; Lam 3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious:
(1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character.
(2) it might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things.
(3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction.
(4) it would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.
My grace is sufficient for thee - A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes.
My strength is made perfect in weakness - That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, "We are best where we are weak." Seneca says, "Calamity is the occasion of virtue." Quintilian, "All temerity of mind is broken by bodily calamity." Minutius Felix, "Calamity is often the discipline of virtue." There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction.
Most gladly, therefore ... - I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure.
That the power of Christ - The strength which Christ imparts; his power manifested in supporting me in trials.
May rest upon me - ἐπισκηνώσῃ episkē nō sē. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn:
(1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause.
(2) the Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart.
(3) learn to bear trials with joy. They are good for us. They develope some of the most lovely traits of character. They injure no one if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. And, O! if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there who will not rejoice in his trials?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: My grace: Co2 12:10, Co2 3:5, Co2 3:6; Exo 3:11, Exo 3:12, Exo 4:10-15; Deu 33:25-27; Jos 1:9; Isa 43:2; Jer 1:6-9; Mat 10:19, Mat 10:20; Luk 21:15; Co1 10:13, Co1 15:10; Col 1:28, Col 1:29; Ti1 1:14; Heb 4:16
for: Psa 8:2; Isa 35:3, Isa 35:4, Isa 40:29-31, Isa 41:13-16; Dan 10:16-19; Eph 3:16; Phi 4:13; Col 1:11; Heb 11:34
Most: Co2 12:10, Co2 12:15; Mat 5:11, Mat 5:12
glory: Co2 12:5, Co2 11:30
the power: Kg2 2:15; Isa 4:5, Isa 4:6, Isa 11:2; Zep 3:17; Mat 28:18, Mat 28:20; Pe1 4:13, Pe1 4:14
Geneva 1599
And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. (4) Most gladly therefore will I rather glory in my infirmities, that the power of Christ may (i) rest upon me.
(4) He concludes that he will only set his miseries against the vain braggings of the false apostles, and with this also excuses himself, because by their troublesome braggings he was forced to speak as much of those things as he did. That is, because if his apostleship were subverted, his doctrine would necessarily fall.
(i) That I might feel the power of Christ more and more: for the weaker that our tabernacles are, the more does Christ's power appear in them.
John Gill
And he said unto me,.... Either by what the Jews call "Bath Kol", a voice from heaven, an articulate audible one; or by some extraordinary revelation of the Spirit of God; or by a divine impression upon his mind; whereby he was assured of what follows,
my grace is sufficient for thee; the Lord always hears and answers his people sooner or later, in one form or another, though not always in the way and manner they desire; but yet in such a way as is most for his glory and their good: the apostle had not his request granted, that Satan might immediately depart from him, only he is assured of a sufficiency of grace to support him under the exercise, so long as it should last. There seems to be an allusion to the word "Shaddai", an appellation of God, Gen 17:1, and signifies, "which is sufficient": for God is all sufficient, and is a name that belongs to the Messiah. The angel whom God promised to the Israelites, to go before them in the wilderness, Ex 23:23, the Jews say (g) is "Metatron" (which is a corruption of the word "mediator"), whose name is as the name of his master. "Metatron" by gematry is "Shaddai, one that is sufficient": however, certain it is, that the grace of Christ is alone sufficient for all his people, to all saving purposes, in all their times of need. It is alone sufficient, not to the exclusion of the grace of the Father or the Spirit; but in opposition and distinction to anything else, that may be rightly or wrongly called grace; what men generally call common or sufficient grace, which, they say, is given to all men, is a mere chimera; no grace is sufficient but what is effectual, and that is only the grace of Christ: the light of nature is insufficient to any saving purpose; the Gospel, which is called grace, and is the means of grace, is insufficient of itself to salvation, without the powerful and efficacious grace of Christ going along with it; and so are gifts, whether ordinary or extraordinary: nothing short of the grace of Christ is sufficient grace; and this is sufficient for all the elect of God, Jews and Gentiles, Old and New Testament saints, the family in heaven and in earth, the people of God that are already called, and are to be called, and for the worst and vilest of sinners; and it is sufficient to all saving purposes, to the acceptance of their persons before God, to their justification in his sight, to their pardon and cleansing, to their regeneration and sanctification, to the supply of all their wants, and to their perseverance in grace unto glory; and it is sufficient in all their times of need, in times of bodily affliction, of violent persecution, soul desertion, Satan's temptations, and at the hour of death, and in the day of judgment. The reason given to support this answer, and to strengthen the apostle's faith in it, is,
for my strength is made perfect in weakness; by the "strength" of Christ is meant, not his strength as the mighty God, but that communicative strength which he has, and is in him as Mediator, and which saints look to him for, and receive from him; this is "made perfect in" their "weakness"; not that their weakness can add perfection to his strength, for his strength is perfect in itself, not to say anything of the contradiction such a sense carries in it; but the meaning is, that the strength of Christ is made to appear, is illustrated and shines forth in its perfection and glory, in supplying, supporting, and strengthening his people under all their weakness; and if they were not left to some weaknesses in themselves, his strength would not be so manifest; see Jas 2:22. The answer to the apostle's request, supported with this reason, was wonderfully satisfactory to him; wherefore he concludes,
most gladly therefore will I rather glory in my infirmities; in the weaknesses which attended either his body or soul, through the buffetings of the angel Satan, rather than in his visions and revelations; or rather than insist upon his departure from him, he is content things should be as they were, since he had such a promise of a sufficiency of grace to bear him up, under and through whatever was the pleasure of God concerning him; and since the strength of Christ was made illustrious through his weakness, so that Satan was not able to make any advantage over him, he is willing to remain in the same posture and condition:
that the power of Christ, says he,
may rest upon me, or "tabernacle over me"; he considered himself as a poor weak feeble creature, and the power of Christ as a tabernacle over him, as the power of God is represented as a garrison about the believer, 1Pet 1:5, sheltering, preserving, and protecting him from the insults of Satan, in every form and shape; see Is 4:6, where Christ is said to be a tabernacle, for a place of refuge, and for a covert.
(g) Jarchi in Exod. xxiii. 23. Sepher Raya Mehimna in Zohar in Numb. fol. 87. 1.
John Wesley
But he said to me - ln answer to my third request. My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.
Robert Jamieson, A. R. Fausset and David Brown
said--literally, "He hath said," implying that His answer is enough [ALFORD].
is sufficient--The trial must endure, but the grace shall also endure and never fail thee [ALFORD], (Deut 33:25). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [BENGEL].
my strength--Greek, "power."
is made perfect--has its most perfect manifestation.
in weakness--Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Cor 12:10, "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Jn 1:12) upon" him. This effect of Christ's assurance on him appears, 2Cor 4:7; 1Cor 2:3-4; compare 1Pet 4:14. The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it (Ps 88:7; Jn 17:15).
12:1012:10: Վասն որոյ հաճեա՛լ եմ ընդ տկարութիւնս, ընդ թշնամա՛նս, ընդ վի՛շտս, ընդ հալածա՛նս, եւ ընդ նեղութի՛ւնս վասն Քրիստոսի. զի յորժամ տկարանամ, յա՛յն ժամ զօրանամ[4152]։ [4152] Յօրինակին պակասէր. Հաճեալ եմ ընդ։
10 Դրա համար գոհունակութեամբ համակերպւում եմ տկարութիւններին, նախատինքներին, վշտերին, հալածանքներին եւ նեղութիւններին՝ Քրիստոսի համար. որովհետեւ, երբ տկար եմ, այն ժամանակ եմ զօրաւոր:
10 Անոր համար համաձայնած եմ տկարութիւններու, նախատինքներու, տառապանքներու, հալածանքներու եւ նեղութիւններու՝ Քրիստոսին համար, վասն զի երբ կը տկարանամ, այն ատեն կը զօրանամ։
Վասն որոյ հաճեալ եմ ընդ տկարութիւնս, ընդ թշնամանս, ընդ վիշտս, ընդ հալածանս եւ ընդ նեղութիւնս վասն Քրիստոսի. զի յորժամ տկարանամ, յայնժամ զօրանամ:

12:10: Վասն որոյ հաճեա՛լ եմ ընդ տկարութիւնս, ընդ թշնամա՛նս, ընդ վի՛շտս, ընդ հալածա՛նս, եւ ընդ նեղութի՛ւնս վասն Քրիստոսի. զի յորժամ տկարանամ, յա՛յն ժամ զօրանամ[4152]։
[4152] Յօրինակին պակասէր. Հաճեալ եմ ընդ։
10 Դրա համար գոհունակութեամբ համակերպւում եմ տկարութիւններին, նախատինքներին, վշտերին, հալածանքներին եւ նեղութիւններին՝ Քրիստոսի համար. որովհետեւ, երբ տկար եմ, այն ժամանակ եմ զօրաւոր:
10 Անոր համար համաձայնած եմ տկարութիւններու, նախատինքներու, տառապանքներու, հալածանքներու եւ նեղութիւններու՝ Քրիստոսին համար, վասն զի երբ կը տկարանամ, այն ատեն կը զօրանամ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: Посему я благодушествую в немощах, в обидах, в нуждах, в гонениях, в притеснениях за Христа, ибо, когда я немощен, тогда силен.
12:10  διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι.
12:10. διὸ (Through-which) εὐδοκῶ (I-goodly-think-unto) ἐν (in) ἀσθενείαις, (unto-un-vigorings-of,"ἐν (in) ὕβρεσιν, (unto-hurtings,"ἐν (in) ἀνάγκαις, (unto-armings-up,"ἐν (in) διωγμοῖς (unto-pursuings-of) καὶ (and) στενοχωρίαις, (unto-narrowed-spacings-unto,"ὑπὲρ (under) Χριστοῦ: (of-Anointed) ὅταν (which-also-ever) γὰρ (therefore) ἀσθενῶ, (I-might-un-vigor-unto,"τότε (to-the-one-which-also) δυνατός (able) εἰμι. (I-be)
12:10. propter quod placeo mihi in infirmitatibus in contumeliis in necessitatibus in persecutionibus in angustiis pro Christo cum enim infirmor tunc potens sumFor which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
10. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong.
12:10. Because of this, I am pleased in my infirmity: in reproaches, in difficulties, in persecutions, in distresses, for the sake of Christ. For when I am weak, then I am powerful.
12:10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ' s sake: for when I am weak, then am I strong:

10: Посему я благодушествую в немощах, в обидах, в нуждах, в гонениях, в притеснениях за Христа, ибо, когда я немощен, тогда силен.
12:10  διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι.
12:10. propter quod placeo mihi in infirmitatibus in contumeliis in necessitatibus in persecutionibus in angustiis pro Christo cum enim infirmor tunc potens sum
For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
12:10. Because of this, I am pleased in my infirmity: in reproaches, in difficulties, in persecutions, in distresses, for the sake of Christ. For when I am weak, then I am powerful.
12:10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Возвращаясь мыслью к другим своим страданиям, Апостол говорит, что он не отказывается от них также потому, что тогда, когда он терпит их, Христос подает ему Свою благодатную помощь. А получать такую помощь так приятно! "Где скорбь, там и утешение. Где утешение, там и благодать. Когда он ввергнут был в темницу, тогда сотворил чудеса. Когда потерпел кораблекрушение и занесен был в варварскую страну, тогда особенно прославился. Когда связанный взошел в судилище, тогда победил самого судью. Так бывало и в Ветхом Завете: среди искушений процветали праведники"... (Злат. ). Поэтому то Апостол и говорит, что свою силу, данную ему от Христа, он чувствует именно в минуты испытаний: тогда он силен.
Adam Clarke: Commentary on the Bible - 1831
12:10: Therefore I take pleasure - I not only endure them patiently, but am pleased when they occur; for I do it for Christ's sake - on his account; for on his account I suffer. For when I am weak - most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.
Albert Barnes: Notes on the Bible - 1834
12:10: Therefore I take pleasure - Since so many benefits result from trials; since my afflictions are the occasion of obtaining the favor of Christ in so eminent a degree, I rejoice in the privilege of suffering. There is often real pleasure in affliction, paradoxical as it may appear. Some of the happiest persons I have known are those who have been deeply afflicted; some of the purest joys which I have witnessed have been manifested on a sick-bed, and in the prospect of death. And I have no doubt that Paul, in the midst of all his infirmities and reproaches, had a joy above that which all the wealth and honor of the world could give. See here the power of religion. It not only supports, it comforts. It not only enables one to bear suffering with resignation, but it enables him to rejoice. Philosophy blunts the feelings: infidelity leaves people to complain and repine in trial; the pleasures of this world have no power even to support or comfort in times of affliction; but Christianity furnishes positive pleasure in trial, and enables the sufferer to smile through his tears.
In infirmities - In my weaknesses; see the note on Co2 11:30.
In reproaches - In the contempt and scorn with which I meet as a follower of Christ, note, Co2 11:21.
In necessities - In want: see the notes on Co2 6:4-5.
In distresses for Christ's sake - note, Co2 6:4. In the various needs and difficulties to which I am exposed on account of the Saviour, or which I suffer in his cause.
For when I am weak, then am I strong - When I feel weak; when I am subjected to trial, and nature faints and fails, then strength is imparted to me, and I am enabled to bear all. The more I am borne down with trials, the more do I feel my need of divine assistance, and the more do I feel the efficacy of divine grace. Such was the promise in Deu 33:25; "As thy days, so shall thy strength be." So in Heb 11:24; "Who out of weakness were made strong." What Christian has not experienced this, and been able to say that when he felt himself weak and felt like sinking under the accumulation of many trials, he has found his strength according to his day, and felt an arm of power supporting him? It is then that the Redeemer manifests himself in a special manner; and then that the excellency of the religion of Christ is truly seen and its power appreciated and felt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: I take: Co2 1:4, Co2 4:8-10, Co2 4:17, Co2 7:4; Act 5:41; Rom 5:3, Rom 8:35-39; Phi 1:29, Phi 2:17, Phi 2:18; Col 1:24; Jam 1:2; Pe1 1:6, Pe1 1:7, Pe1 4:13, Pe1 4:14
in infirmities: Co2 11:23-30
for Christ's: Co2 4:5, Co2 4:11, Co2 10:18; Luk 6:22; Joh 15:21; Co1 4:10; Rev 2:3
for when: Co2 12:9, Co2 13:4, Co2 13:9; Eph 6:10
Geneva 1599
Therefore I take (k) pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
(k) I do not only take them patiently and with a good heart, but I also take great pleasure in them.
John Gill
Therefore I take pleasure in infirmities,.... Not in them simply considered, but as they were made use of to his advantage, for the exercise of his grace, and for his more abundant consolation; and especially as they tended to the glory of Christ, and made his grace, power, and strength the more conspicuous: by infirmities are meant all outward troubles, everything that is mean and abject, distressing and afflicting, whether from Satan or the world; it seems to be a general term, which includes and is explained by the following particulars:
in reproaches; of Satan, the accuser of the brethren, who sometimes reproachfully insinuates that they are hypocrites, and serve God and Christ with mercenary views and selfish ends; and of the men of the world, who traduce them as deceivers, treat them with opprobrious language, and lead them with revilings and contumelies, endeavour to take away their characters, credit, and reputation; the faithful servants of Christ must go through bad report, and suffer shame for the name of Christ; but these reproaches with Moses are esteemed by them greater riches than the treasures of Egypt:
in necessities; not of the soul, the better part, there being a sufficiency of grace in Christ to relieve all its wants; but of the body, the apostle was sometimes reduced to very necessitous circumstances, wanting the common necessaries of life, being hungry, thirsty, and naked, and yet cheerful:
in persecutions; from place to place by the enemies of the Gospel, by whom he was severely handled by beating, scourging, and imprisonment; but his stripes were the marks of the Lord Jesus; his chains were his crown, and his prison a palace to him:
in distresses, or "straits"; both as to body and mind, encompassed with such difficulties that he knew not what way to take, or course to steer: and all
for Christ's sake; not for any real crime done by him, but for a profession of Christ, preaching his Gospel, and for the glory of his name; and which made all these afflictions so delightful to him, having in the midst of them the love of God to comfort him, the power and strength of Christ to support him, and the grace of the Spirit to assist him, and the presence of all the three Persons with him; this he suggests to be the ground and reason of his delight and pleasure, in such otherwise disagreeable circumstances:
for when I am weak, then am I strong; when he was attended with all the above mentioned infirmities, when laden with reproaches, surrounded with necessities, followed with persecutions, and brought into the utmost straits and difficulties, and was most sensible of his weakness in himself to bear and go through all these things; then was he upheld by the divine arm, and strengthened by the power of Christ; so that he was not only able to sustain the conflict, but became more than a conqueror, and even to triumph in the midst of these adversities; he could and did readily take the advice in Joel 3:10, and express himself in the same language there directed to, and to which he seems to refer, "let the weak say I am strong"; for he that is weak in himself, and sees himself to be so, is strong in Christ, and has a comfortable experience of renewed strength from him, as his day is. The Jews have a saying (h) somewhat like this,
"the righteous even , "when they are weak strengthen themselves"; as it is said, Gen 48:2, and the wicked, though in their strength, fall, according to Esther 7:8.''
(h) Baal Hatturim in Gen. xlviii. 2.
John Wesley
Weaknesses - Whether proceeding from Satan or men. For when I am weak - Deeply conscious of my weakness, then does the strength of Christ rest upon me.
Robert Jamieson, A. R. Fausset and David Brown
take pleasure in--too strongly. Rather as the Greek, "I am well contented in."
infirmities--the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.
reproaches--"insults."
when--in all the cases just specified.
then--then especially.
strong--"powerful" in "the power of Christ" (2Cor 12:9; 2Cor 13:4; Heb 11:34).
12:1112:11: Եղէ անզգամ, քանզի դո՛ւք ստիպեցէք. զի ինձ պարտ էր ՚ի ձէնջ վկայութիւն առնուլ, թէ ոչի՛նչ պակաս գտայ քան զլա՛ւ առաքեալսն. զի թէպէտ եւ ես ոչինչ եմ[4153]. [4153] Յօրինակին. Դուք ստիպիցէք. զի ինձ։ Ուր Ոսկան. Ստիպեցիք զիս. զի։ Օրինակ մի. Թէ ոչ պակաս գտայ քան զայլ առա՛՛. թէպէտ եւ ես ոչ ունիմ։
11 Յիմար եղայ պարծենալով, քանզի դո՛ւք ստիպեցիք. որովհետեւ պէտք էր, որ ես ձեզնից վկայութիւն ստանայի, թէ ոչնչով պակաս չգտնուեցի, քան գերընտիր առաքեալները, թէպէտեւ ես ոչինչ եմ:
11 Ես անմիտ եղայ պարծենալով*։ Դուք ստիպեցիք զիս. վասն զի պէտք էր ձեզմէ վկայութիւն առնէի, քանզի ես երեւելի առաքեալներէն բանով մը պակաս չգտնուեցայ, թէեւ ես ոչինչ եմ։
Եղէ [60]անզգամ, քանզի դուք [61]ստիպեցէք. զի ինձ պարտ էր ի ձէնջ վկայութիւն առնուլ թէ ոչինչ պակաս գտայ քան զլաւ առաքեալսն, [62]զի թէպէտ եւ ես ոչինչ եմ:

12:11: Եղէ անզգամ, քանզի դո՛ւք ստիպեցէք. զի ինձ պարտ էր ՚ի ձէնջ վկայութիւն առնուլ, թէ ոչի՛նչ պակաս գտայ քան զլա՛ւ առաքեալսն. զի թէպէտ եւ ես ոչինչ եմ[4153].
[4153] Յօրինակին. Դուք ստիպիցէք. զի ինձ։ Ուր Ոսկան. Ստիպեցիք զիս. զի։ Օրինակ մի. Թէ ոչ պակաս գտայ քան զայլ առա՛՛. թէպէտ եւ ես ոչ ունիմ։
11 Յիմար եղայ պարծենալով, քանզի դո՛ւք ստիպեցիք. որովհետեւ պէտք էր, որ ես ձեզնից վկայութիւն ստանայի, թէ ոչնչով պակաս չգտնուեցի, քան գերընտիր առաքեալները, թէպէտեւ ես ոչինչ եմ:
11 Ես անմիտ եղայ պարծենալով*։ Դուք ստիպեցիք զիս. վասն զի պէտք էր ձեզմէ վկայութիւն առնէի, քանզի ես երեւելի առաքեալներէն բանով մը պակաս չգտնուեցայ, թէեւ ես ոչինչ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Я дошел до неразумия, хвалясь; вы меня [к сему] принудили. Вам бы надлежало хвалить меня, ибо у меня ни в чем нет недостатка против высших Апостолов, хотя я и ничто.
12:11  γέγονα ἄφρων· ὑμεῖς με ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφ᾽ ὑμῶν συνίστασθαι. οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι·
12:11. Γέγονα (I-hath-had-come-to-become) ἄφρων: (un-centered-of) ὑμεῖς (ye) με (to-me) ἠναγκάσατε: (ye-up-armed-to) ἐγὼ (I) γὰρ (therefore) ὤφειλον (I-was-debting) ὑφ' (under) ὑμῶν (of-ye) συνίστασθαι. (to-be-stood-together) οὐδὲν (To-not-moreover-one) γὰρ (therefore) ὑστέρησα (I-lattered-unto) τῶν (of-the-ones) ὑπερλίαν (to-over-exceedingly) ἀποστόλων, (of-setees-off,"εἰ (if) καὶ (and) οὐδέν (not-moreover-one) εἰμι: (I-be)
12:11. factus sum insipiens vos me coegistis ego enim debui a vobis commendari nihil enim minus fui ab his qui sunt supra modum apostoli tametsi nihil sumI am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
11. I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing.
12:11. I have become foolish; you have compelled me. For I ought to have been commended by you. For I have been nothing less than those who claim to be above the measure of Apostles, even though I am nothing.
12:11. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.
I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing:

11: Я дошел до неразумия, хвалясь; вы меня [к сему] принудили. Вам бы надлежало хвалить меня, ибо у меня ни в чем нет недостатка против высших Апостолов, хотя я и ничто.
12:11  γέγονα ἄφρων· ὑμεῖς με ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφ᾽ ὑμῶν συνίστασθαι. οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι·
12:11. factus sum insipiens vos me coegistis ego enim debui a vobis commendari nihil enim minus fui ab his qui sunt supra modum apostoli tametsi nihil sum
I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
12:11. I have become foolish; you have compelled me. For I ought to have been commended by you. For I have been nothing less than those who claim to be above the measure of Apostles, even though I am nothing.
12:11. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-21: Апостол повторяет сказанное им в 11-й главе о своем бескорыстии, какое он проявил в Коринфе, и говорит, что и впредь он не будет ничего брать с Коринфян. Он не брал с них ничего и чрез своих посланных. Затем Ап. заявляет, что все, что им сказано выше в защиту своего апостольского достоинства, вовсе не имеет значения какого то оправдания Апостола, - в каком Апостол и не нуждается, - а сказано им для назидания Коринфян. Им это нужно знать, для того чтобы исправиться к приходу Апостола - иначе он поступит с ними по всей строгости.

11-12: Апостол в своем самовосхвалении дошел до неразумия. В самом деле, он стал хвалиться своими немощами - кто же этим хвалится? Читатели могли бы предостеречь, охранить Апостола от такого неразумия, если бы вступились за него против тех, которые себе приписывали через чур много значения (высшие Апостолы -см. II:5). А Коринфяне имели основание к этому, так как Апостол обнаружил, находясь в Коринфе, все признаки истинного Апостола. Он постоянно и неустанно (такой смысл имеет выражение en pash upomonh, по-русски не точно переданное: всяким терпением) творил в Коринфе знамения и чудеса и давал доказательства своей необычной духовной силы. Таким образом, по представлению Павла, Апостол творит чудеса и проявляет данные ему в изобилии чрезвычайные полномочия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Expostulations.A. D. 57.
11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. 14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you? 18 I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? 19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

In these verses the apostle addresses himself to the Corinthians two ways:--

I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them v. 11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles--so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation--so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.

II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (v. 13) he had not been burdensome to them, for the time past, and tells them (v. 14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (v. 15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, v. 15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, v. 16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others--We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, v. 19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, v. 20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, v. 21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them.
Adam Clarke: Commentary on the Bible - 1831
12:11: I am become a fool in glorying - It is not the part of a wise or gracious man to boast; but ye have compelled me - I have been obliged to do it, in order to vindicate the cause of God.
I ought to have been commended of you - You should have vindicated both myself and my ministry against the detractors that are among you.
The very chiefest apostles - See Co2 11:1.
Though I be nothing - Though I have been thus set at nought by your false apostle; and though, in consequence of what he has said, some of you have been ready to consider me as nothing - what we call good for nothing. This must be the meaning of the apostle, as the following verses prove.
A kind of technical meaning has been imposed on these words, of which many good people seem very fond. I am nothing - I am all sin, defilement, and unworthiness in myself; but Jesus Christ is all in all. This latter clause is an eternal truth; the former may be very true also; the person who uses it may be all sin, defilement, etc., but let him not say that the apostle of the Gentiles was so too, because this is not true; it is false, and it is injurious to the character of the apostle and to the grace of Christ; besides, it is not the meaning of the text, and the use commonly made of it is abominable, if not wicked.
Albert Barnes: Notes on the Bible - 1834
12:11: I am become a fool in glorying - The meaning of this expression I take to be this. "I have been led along in speaking of myself until I admit I appear foolish in this kind of boasting. It is folly to do it, and I would not have entered on it unless I had been driven to it by my circumstances and the necessity which was imposed on me of speaking of myself." Paul doubtless desired that what he had said of himself should not be regarded as an example for others to follow. Religion repressed all vain boasting and self-exultation; and to pRev_ent others from falling into a habit of boasting, and then pleading his example as an apology, he is careful to say that he regarded it as folly; and that he would by no means have done it if the circumstances of the case had not constrained him. If, anyone, therefore, is disposed to imitate Paul in speaking of himself and what he has done, let him do it only when he is in circumstances like Paul, and when the honor of religion and his usefulness imperiously demand it; and let him not forget that it was the deliberate conviction of Paul that boasting was the characteristic of a fool!
Ye have compelled me - You have made it necessary for me to vindicate my character and to state the evidence of my divine commission as an apostle.
For I ought to have been commended of you - By you. Then this boasting, so foolish, would have been unnecessary. What a delicate reproof! All the fault of this foolish boasting was theirs. They knew him intimately. They had derived great benefits from his ministry, and they were bound in gratitude and from a regard to right and truth to vindicate him. But they had not done it; and hence, through their fault, he had been compelled to go into this unpleasant vindication of his own character.
For in nothing am I behind the very chiefest apostles - Neither in the evidences of my call to the apostolic office (see Co1 9:1 ff); nor in the endowments of the Spirit; nor in my success; nor in the proofs of a divine commission in the power of working miracles; see the note on Co2 11:5.
Though I be nothing - This expression was either used in sarcasm or seriously. According to the former supposition it means, that he was regarded as nothing; that the false apostles spoke of him as a mere nothing, or as having no claims to the office of an apostle. This is the opinion of Clarke, and many of the recent commentators. Bloomfield inclines to this. According to the latter view, it is an expression of humility on the part of Paul, and is designed to express his deep sense of his unworthiness in view of his past life - a conviction deepened by the exalted privileges conferred on him, and the exalted rank to which he had been raised as an apostle. This was the view of most of the early commentators. Doddridge unites the two. It is not possible to determine with certainty which is the true interpretation; but it seems to me that the latter view best accords with the scope of the passage, and with what we have reason to suppose the apostle would say at this time. It is true that in this discussion (2 Cor. 10ff) there is much that is sarcastic. But in the whole strain of the passage before us he is serious. He is speaking of his sufferings, and of the evidences that he was raised to elevated rank as an apostle, and it is not quite natural to suppose that he would throw in a sarcastic remark just in the midst of this discussion. Besides, this interpretation accords exactly with what he says, Co1 15:9; "For I am the least of all the apostles, that am not meet to be called an apostle." If this be the correct interpretation, then it teaches:
(1) That the highest attainments in piety are not inconsistent with the deepest sense of our nothingness and unworthiness.
(2) that the most distinguished favors bestowed on us by God are consistent with the lowest humility.
(3) that those who are most favored in the Christian life, and most honored by God, should not he unwilling to take a low place, and to regard and speak of themselves as nothing. Compared with God, what are they? - Nothing. Compared with the angels, what are they? - Nothing. As creatures compared with the vast universe, what are we? - Nothing. An atom, a speck. Compared with other Christians, the eminent saints who have lived before us, what are we? Compared with what we ought to be, and might be, what are we? - Nothing. Let a man look over his past life, and see how vile and unworthy it has been; let him look at God, and see how great and glorious he is; let him look at the vast universe, and see how immense it is; let him think of the angels, and reflect how pure they are; let him think of what he might have been, of how much more he might have done for his Saviour; let him look at his body, and think how frail it is, and how soon it must return to the dust; and no matter how elevated his rank among his fellow-worms, and no matter how much God has favored him as a Christian or a minister, he will feel, if he feels right, that he is nothing. The most elevated saints are distinguished for the deepest humility; those who are nearest to God feel most their distance; they who are to occupy the highest place in heaven feel most deeply that they are unworthy of the lowest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: become: Co2 1:6, Co2 11:1, Co2 11:16, Co2 11:17
for in: Co2 12:12, Co2 11:5; Co1 3:4-7, Co1 3:22; Gal 2:6-14
though: Luk 17:10; Co1 3:7, Co1 15:8-10; Eph 3:8
Geneva 1599
I am become a fool in glorying; ye have compelled me: (5) for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.
(5) Again he makes the Corinthians witnesses of those things by which God had sealed his apostleship among them, and again he declares by certain arguments how far he is from all covetousness, and also how he is affectionate towards them.
John Gill
I am become a fool in glorying,.... This is either to be understood conditionally, if he had acted as a fool in commending himself, or was to be reckoned and called so by others, for glorying of himself, his visions and revelations; or as an ironical concession, allowing himself to be a fool for so doing, as he knew he should be traduced by his enemies; which concession he makes with a view to remove the blame from himself, and cast it upon the Corinthians: ye have compelled me: they were not only the occasion of his glorying, but they had forced him to it by their conduct; for he was obliged either to take this method for the vindication of his character, and preserve his future usefulness, or else to suffer the false apostles to triumph over him, to the great detriment of the Gospel, and of this church at Corinth particularly; whereas both might have been prevented, had they acted the part that became them:
for I ought to have been commended of you; when the false apostles reproached him, and insinuated things among them to his disadvantage, they ought not only to have turned a deaf ear to them, and to have checked and reproved them, and so have put a stop to their calumnies; but they should have spoke in commendation of him, and have declared how faithfully he had preached the Gospel to them; how useful he had been to their souls, for conviction, conversion, edification, and comfort; how laborious and indefatigable he had been in his ministry; what success attended him, and what wonderful things were done by him in proof of his divine mission; all which they were conscious of, and could with the utmost safety have affirmed of him:
for in nothing, says he,
am I behind the very chiefest apostles; meaning either the false apostles, who set themselves upon an equality with the true ones, and above him; or rather the real apostles of Christ, and those that were of the greatest note among them, as Peter, James, and John; for though he was behind them in time, yet not in gifts, labour, and usefulness: but lest this should be thought to savour of vain boasting, he adds,
though I be nothing; which may be considered either as a declaration of his own thoughts of himself, and an humble acknowledgment of his own nothingness; that he was nothing as a man, as an Hebrew, a Pharisee, with respect to his external privileges and righteousness, not more and better than others; and nothing as an apostle and a Christian of himself, but was wholly and entirely what he was by the grace of God; or as the judgment and opinion of the false apostles concerning him, who spoke of him, and treated him as a worthless man, of no account, and not to be regarded.
John Wesley
Though I am nothing - Of myself.
Robert Jamieson, A. R. Fausset and David Brown
in glorying--omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [BENGEL].
ye--emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself.
am I behind--rather as Greek, "was I behind" when I was with you?
the very chiefest--rather, as in 2Cor 11:5, "those overmuch apostles."
though I be nothing--in myself (1Cor 15:9-10).
12:1212:12: սակայն նշանք առաքելո՛յ գործեցան ՚ի ձեզ, ամենայն համբերութեամբ, նշանօք եւ արուեստիւք՝ եւ զօրութեամբք[4154]։ [4154] Ոմանք. Նշանք առաքելոց։
12 Սակայն ձեզանում առաքեալի նշաններ գործուեցին ամենայն համբերութեամբ՝ նշաններով, սքանչելիքներով եւ զօրութիւններով:
12 Յիրաւի ձեր մէջ առաքեալի նշաններ գործուեցան ամէն համբերութիւնով, նշաններով եւ սքանչելիքներով ու զօրութիւններով։
Սակայն նշանք առաքելոյ գործեցան ի ձեզ ամենայն համբերութեամբ, նշանօք եւ արուեստիւք եւ զօրութեամբք:

12:12: սակայն նշանք առաքելո՛յ գործեցան ՚ի ձեզ, ամենայն համբերութեամբ, նշանօք եւ արուեստիւք՝ եւ զօրութեամբք[4154]։
[4154] Ոմանք. Նշանք առաքելոց։
12 Սակայն ձեզանում առաքեալի նշաններ գործուեցին ամենայն համբերութեամբ՝ նշաններով, սքանչելիքներով եւ զօրութիւններով:
12 Յիրաւի ձեր մէջ առաքեալի նշաններ գործուեցան ամէն համբերութիւնով, նշաններով եւ սքանչելիքներով ու զօրութիւններով։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: Признаки Апостола оказались перед вами всяким терпением, знамениями, чудесами и силами.
12:12  τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις τε καὶ τέρασιν καὶ δυνάμεσιν.
12:12. τὰ (the-ones) μὲν (indeed) σημεῖα (signlets-of) τοῦ (of-the-one) ἀποστόλου (of-a-setee-off) κατειργάσθη (it-was-down-worked-to) ἐν (in) ὑμῖν (unto-ye) ἐν (in) πάσῃ (unto-all) ὑπομονῇ, (unto-a-staying-under,"σημείοις (unto-signlets-of) [τε] "[also]"καὶ (and) τέρασιν (unto-anomalies) καὶ (and) δυνάμεσιν. (unto-abilities)
12:12. signa tamen apostoli facta sunt super vos in omni patientia signis et prodigiis et virtutibusYet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
12. Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.
12:12. And the seal of my Apostleship has been set over you, with all patience, with signs and wonders and miracles.
12:12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds:

12: Признаки Апостола оказались перед вами всяким терпением, знамениями, чудесами и силами.
12:12  τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις τε καὶ τέρασιν καὶ δυνάμεσιν.
12:12. signa tamen apostoli facta sunt super vos in omni patientia signis et prodigiis et virtutibus
Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
12:12. And the seal of my Apostleship has been set over you, with all patience, with signs and wonders and miracles.
12:12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:12: The signs of an apostle were wrought among you - Though I have been reputed as nothing, I have given the fullest proof of my Divine mission by various signs, wonders, and miracles, and by that patience which I have manifested towards you: though I had power from God to inflict punishment on the transgressors, I have in every case forborne to do it. Is the man nothing who wrought such miracles among you?
Albert Barnes: Notes on the Bible - 1834
12:12: Truly the signs of an apostle - Such miracles as the acknowledged apostles worked. Such "signs" or evidences that they were divinely commissioned; see the Mar 16:17 note; Act 2:22 note; Rom 15:19 note.
Were wrought among you - That is, by me; see the note, Co1 9:2.
In all patience - I performed those works notwithstanding the opposition which I met with. I patiently persevered in furnishing the evidence of my divine commission. There was a succession of miracles demonstrating that I was from God, notwithstanding the unreasonable opposition which I met with, until I convinced you that I was called to the office of an apostle.
In signs and wonders - In working miracles; compare note, Act 2:22. What these miracles at Corinth were, we are not distinctly informed. They probably, however, were similar to those performed in other places, in healing the sick, etc.; the most benevolent as it was one of the most decisive proofs of the divine power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Co2 4:2, Co2 6:4-10, Co2 11:4, Co2 11:6; Rom 15:18, Rom 15:19; Co1 1:5-7, Co1 9:2, Co1 14:18
Geneva 1599
Truly the (l) signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
(l) The arguments by which it may well appear that I am indeed an apostle of Jesus Christ.
John Gill
Truly the signs of an apostle were wrought among you,.... Not only the doctrine which he preached, the power that attended it, and the success it met with among them, were clear signs and evident proofs of his being sent by Christ; not only they themselves, who were converted under his ministry, were testimonials and seals of his apostleship, but also the many other wonderful works done by him confirmed the same, and showed him to be an apostle, and that he was not a whit behind, but equal to the chiefest of them: nor does he refer them to signs that were wrought by him, among others, and in other places, which were many; but to those which they themselves were witnesses of, and therefore might and ought to have spoken of them in defence of him; and in order to stop the mouths of the false apostles, a particular enumeration of these signs follows:
in all patience; it is one sign, and what is here mentioned in the first place of an apostle and minister of Christ, that he patiently bears all injuries and indignities, reproaches, persecutions, and all manner of afflictions, for Christ's sake and the Gospel's; and this the apostle did; and had he not been sent by Christ, it is not reasonable to imagine that he would have exposed himself to so many evils and dangers; or would have bore with so much patience the ill usage of men, and particularly the unkindness and ingratitude he met with at Corinth; but he took all patiently, having their good and the glory of Christ at heart:
in signs and wonders, and mighty deeds; meaning preternatural and miraculous performances; such as raising the dead, healing the sick, cleansing lepers, casting out devils, speaking with divers tongues, and the like, which were confirming evidences of apostleship; so , "wonders and powers", or "mighty deeds", are mentioned together by the Jews (i), as the same things.
(i) Zohar in Exod. fol. 96. 2. & 97. 1.
Robert Jamieson, A. R. Fausset and David Brown
Truly, &c.--There is understood some such clause as this, "And yet I have not been commended by you."
in all patience, in signs, &c.--The oldest manuscripts omit "in." "Patience" is not one of the "signs," but the element IN which they were wrought: endurance of opposition which did not cause me to leave off working [ALFORD]. Translate, "IN . . . patience, BY signs," &c. His mode of expression is modest, putting himself, the worker, in the background, "were wrought," not "I wrought." As the signs have not been transmitted to us, neither has the apostleship. The apostles have no literal successors (compare Acts 1:21-22).
mighty deeds--palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.
12:1312:13: Եւ արդ զի՞նչ իցէ, որո՞վ պակաս գտայք քան զայլ եկեղեցիս. բայց եթէ այնու, զի ես զձեզ ո՛չ ձանձրացուցի. շնորհեցէ՛ք ինձ զվնասդ զայդ[4155]։ [4155] Ոմանք. Պակաս գտայ քան... զձեզ ինչ ոչ ձանձ՛՛։
13 Եւ արդ, ինչո՞վ պակաս մնացիք այլ եկեղեցիներից, եթէ ոչ նրանով, որ ես ձեզ բեռ չեղայ: Ներեցէ՛ք ինձ այդ յանցանքը:
13 Վասն զի ալ ի՞նչ կայ, որով պակաս գտնուեցաք ուրիշ եկեղեցիներէ, միայն անով՝ որ ես ձեզի ձանձրութիւն չտուի։ Ներեցէ՛ք ինծի այդ յանցանքը։
Եւ արդ զի՞նչ իցէ որով պակաս գտայք քան զայլ եկեղեցիս, բայց եթէ այնու զի ես զձեզ ոչ ձանձրացուցի. շնորհեցէք ինձ զվնասդ զայդ:

12:13: Եւ արդ զի՞նչ իցէ, որո՞վ պակաս գտայք քան զայլ եկեղեցիս. բայց եթէ այնու, զի ես զձեզ ո՛չ ձանձրացուցի. շնորհեցէ՛ք ինձ զվնասդ զայդ[4155]։
[4155] Ոմանք. Պակաս գտայ քան... զձեզ ինչ ոչ ձանձ՛՛։
13 Եւ արդ, ինչո՞վ պակաս մնացիք այլ եկեղեցիներից, եթէ ոչ նրանով, որ ես ձեզ բեռ չեղայ: Ներեցէ՛ք ինձ այդ յանցանքը:
13 Վասն զի ալ ի՞նչ կայ, որով պակաս գտնուեցաք ուրիշ եկեղեցիներէ, միայն անով՝ որ ես ձեզի ձանձրութիւն չտուի։ Ներեցէ՛ք ինծի այդ յանցանքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Ибо чего у вас недостает перед прочими церквами, разве только того, что сам я не был вам в тягость? Простите мне такую вину.
12:13  τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; χαρίσασθέ μοι τὴν ἀδικίαν ταύτην.
12:13. τί (What-one) γάρ (therefore) ἐστιν (it-be) ὃ (to-which) ἡσσώθητε (ye-were-most-inferiored-unto) ὑπὲρ (over) τὰς (to-the-ones) λοιπὰς ( to-remaindered ) ἐκκλησίας, (to-callings-out-unto,"εἰ (if) μὴ (lest) ὅτι (to-which-a-one) αὐτὸς (it) ἐγὼ (I) οὐ (not) κατενάρκησα (I-down-numbed-unto) ὑμῶν; (of-ye?" χαρίσασθέ ( Ye-should-have-granted-to ) μοι (unto-me) τὴν (to-the-one) ἀδικίαν (to-an-un-coursing-unto) ταύτην. (to-the-one-this)
12:13. quid est enim quod minus habuistis prae ceteris ecclesiis nisi quod ego ipse non gravavi vos donate mihi hanc iniuriamFor what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
13. For what is there wherein ye were made inferior to the rest of the churches, except that I myself was not a burden to you? forgive me this wrong.
12:13. For what is there that you have had which is less than the other churches, except that I myself did not burden you? Forgive me this injury.
12:13. For what is it wherein ye were inferior to other churches, except [it be] that I myself was not burdensome to you? forgive me this wrong.
For what is it wherein ye were inferior to other churches, except [it be] that I myself was not burdensome to you? forgive me this wrong:

13: Ибо чего у вас недостает перед прочими церквами, разве только того, что сам я не был вам в тягость? Простите мне такую вину.
12:13  τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; χαρίσασθέ μοι τὴν ἀδικίαν ταύτην.
12:13. quid est enim quod minus habuistis prae ceteris ecclesiis nisi quod ego ipse non gravavi vos donate mihi hanc iniuriam
For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
12:13. For what is there that you have had which is less than the other churches, except that I myself did not burden you? Forgive me this injury.
12:13. For what is it wherein ye were inferior to other churches, except [it be] that I myself was not burdensome to you? forgive me this wrong.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Ср. II:7: и сл. Апостол с горькой иронией просит простить ему бескорыстие, какое он обнаружил в Коринфе. И теперь он в третий уже раз собирается в Коринф - и снова он не намерен что-либо брать с Коринфян в качестве вознаграждения за свои апостольские труды. Напротив, он будет тратить на них и то, что сам имеет, хотя они не могут назваться любящими его, своего духовного отца, чадами.
Adam Clarke: Commentary on the Bible - 1831
12:13: For what is it wherein you were inferior - This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the Gospel ministry either care nothing for it, or derive no good from it.
Albert Barnes: Notes on the Bible - 1834
12:13: For what is it ... - This verse contains a striking mixture of sarcasm and irony, not exceeded, says Bloomfield, by any example in Demosthenes. the sense is," I have given among you the most ample proof of my apostolic commission. I have conferred on you the highest favors of the apostolic office. In these respects you are superior to all other churches. In one respect only are you inferior - it is in this, that you have not been burdened with the privilege of supporting me. If you had had this, you would have been inferior to no others. But this was owing to me; and I pray that you will forgive me this I might have urged it; I might have claimed it; I might have given you the privilege of becoming equal to the most favored in all respects. But I have not pressed it, and you have not done it, and I ask your pardon." There is a delicate insinuation that they had not contributed to his needs (see the note, Co2 11:8); an intimation that it was a privilege to contribute to the support of the gospel, and that Paul might have been "burdensome to them" (see the notes on Co1 9:1-12); and an admission that he was in part to blame for this, and had not in this respect given them an opportunity to equal other churches in all respects.
Was not burdensome to you - see this explained in the notes on Co2 10:8.
Forgive me this wrong - "If it be a fault, pardon it. Forgive me that I did not give you this opportunity to be equal to other churches. It is a privilege to contribute to the support of the gospel, and they who are permitted to do it should esteem themselves highly favored. I pray you to pardon me for depriving you of any of your Christian privileges." What the feelings of the Corinthians were about forgiving Paul for this we know not; but most churches would be as ready to forgive a minister for this as for any other offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: I myself: Co2 12:14, Co2 11:8, Co2 11:9; Co1 9:6, Co1 9:12, Co1 9:15-18
forgive: Co2 11:7
Geneva 1599
For what is it wherein ye were inferior to other churches, except [it be] that I myself was not (m) burdensome to you? forgive me this wrong.
(m) I was not slothful with my own hands, so that I might not be burdensome to you.
John Gill
For what is it wherein ye were inferior to other churches,.... The apostle here suggests, and appeals to themselves for the truth of it, that in nothing they came short of other churches; that as he was not behind the very chiefest of the apostles, and so they had no reason to be ashamed of him and despise him; neither were they inferior in gifts, grace, and knowledge, to other churches, all which were through his ministry; wherefore they ought to have spoken well of him, and not to have taken the part of the false apostles against him; since all the honour and credit they were in as a church were owing to him as an instrument. The Gospel was first preached to them by an apostle; they were converted under the ministry of an apostle; they were planted and settled as a church by the means of an apostle; and in which respects no church could go beyond them, or boast of more; they had the same Gospel preached to them, and with as much power and purity as other churches; they had received the same Spirit, the same graces, and the same gifts of the Spirit, both ordinary and extraordinary; so that they came behind others in no gift whatever; see 1Cor 1:7, and had the same miraculous works done among them, as were in other places, for the confirmation of the Gospel. There was not one thing the apostle could think of, in which they differed from others, and which he mentions;
except it be that I myself was not burdensome to you? because he freely preached the Gospel to them, took no wages of them, but chose rather to work with his own hands, and supply his necessities, than to be troublesome to them; in this, indeed, they differed from other churches, who liberally contributed to their ministers, and honourably maintained them:
forgive me this wrong; not that the apostle seriously desired this, or thought that he had done them any real injury, and so acknowledges it; for if any wrong was done hereby, it was to himself, and not them; but it is an ironical way of speaking, and was a sharp rebuke to them, for their ignorance, ingratitude, and negligence.
Robert Jamieson, A. R. Fausset and David Brown
wherein you were inferior--that is, were treated with less consideration by me than were other churches.
I myself--I made a gain of you neither myself, nor by those others whom I sent, Titus and others (2Cor 12:17-18).
wrong--His declining support from the Corinthians might be regarded as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on them with less confidence and love (compare 2Cor 11:9, 2Cor 11:11).
12:1412:14: Ահաւասիկ այս երիցս անգամ պատրաստեալ եմ գալ առ ձեզ. եւ ձեզ բեռն ինչ ո՛չ եղէց. զի ո՛չ խնդրեմ ինչ զձեր, այլ զձե՛զ. քանզի ո՛չ պարտին որդիք հարց գանձել, այլ հարք որդւո՛ց[4156]։ [4156] Ոմանք. Զի եւ ձեր բեռն ինչ ոչ եղէ։ Ոմանք. Քանզի ոչ խնդրեմ։
14 Ահա՛ւասիկ այս երրորդ անգամ պատրաստւում եմ գալ ձեզ մօտ եւ ձեզ բեռ չեմ լինի. որովհետեւ ձեր ունեցածը չէ որ փնտռում եմ, այլ՝ ձեզ. քանի որ որդինե՛րը պարտաւոր չեն հայրերի համար գանձ դիզել, այլ՝ հայրե՛րը որդիների համար:
14 Ահա այս երրորդ անգամն է որ կը պատրաստուիմ ձեզի գալու. բայց ես ձեզի ձանձրութիւն պիտի չտամ, վասն զի ձեր ունեցածը չեմ փնտռեր, հապա՝ ձեզ. որովհետեւ որդիները պարտաւոր չեն ծնողքներուն համար բան դիզել, հապա ծնողքները՝ որդիներուն համար։
Ահաւասիկ այս երիցս անգամ պատրաստեալ եմ գալ առ ձեզ, եւ ձեզ բեռն ինչ ոչ եղէց, զի ոչ խնդրեմ ինչ զձեր, այլ զձեզ. քանզի ոչ պարտին որդիք հարց գանձել, այլ հարք` որդւոց:

12:14: Ահաւասիկ այս երիցս անգամ պատրաստեալ եմ գալ առ ձեզ. եւ ձեզ բեռն ինչ ո՛չ եղէց. զի ո՛չ խնդրեմ ինչ զձեր, այլ զձե՛զ. քանզի ո՛չ պարտին որդիք հարց գանձել, այլ հարք որդւո՛ց[4156]։
[4156] Ոմանք. Զի եւ ձեր բեռն ինչ ոչ եղէ։ Ոմանք. Քանզի ոչ խնդրեմ։
14 Ահա՛ւասիկ այս երրորդ անգամ պատրաստւում եմ գալ ձեզ մօտ եւ ձեզ բեռ չեմ լինի. որովհետեւ ձեր ունեցածը չէ որ փնտռում եմ, այլ՝ ձեզ. քանի որ որդինե՛րը պարտաւոր չեն հայրերի համար գանձ դիզել, այլ՝ հայրե՛րը որդիների համար:
14 Ահա այս երրորդ անգամն է որ կը պատրաստուիմ ձեզի գալու. բայց ես ձեզի ձանձրութիւն պիտի չտամ, վասն զի ձեր ունեցածը չեմ փնտռեր, հապա՝ ձեզ. որովհետեւ որդիները պարտաւոր չեն ծնողքներուն համար բան դիզել, հապա ծնողքները՝ որդիներուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Вот, в третий раз я готов идти к вам, и не буду отягощать вас, ибо я ищу не вашего, а вас. Не дети должны собирать имение для родителей, но родители для детей.
12:14  ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς, οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις.
12:14. Ἰδοὺ ( Thou-should-have-had-seen ,"τρίτον (to-third) τοῦτο (to-the-one-this) ἑτοίμως (unto-readied-of) ἔχω (I-hold) ἐλθεῖν (to-have-had-came) πρὸς (toward) ὑμᾶς, (to-ye,"καὶ (and) οὐ (not) καταναρκήσω: (I-shall-down-numb-unto) οὐ (not) γὰρ (therefore) ζητῶ (I-seek-unto) τὰ (to-the-ones) ὑμῶν (of-ye,"ἀλλὰ (other) ὑμᾶς, (to-ye,"οὐ (not) γὰρ (therefore) ὀφείλει (it-debteth,"τὰ (the-ones) τέκνα (producees,"τοῖς (unto-the-ones) γονεῦσιν (unto-generators-of) θησαυρίζειν, (to-en-place-to,"ἀλλὰ (other) οἱ (the-ones) γονεῖς (generators-of) τοῖς (unto-the-ones) τέκνοις. (unto-producees)
12:14. ecce tertio hoc paratus sum venire ad vos et non ero gravis vobis non enim quaero quae vestra sunt sed vos nec enim debent filii parentibus thesaurizare sed parentes filiisBehold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
14. Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
12:14. Behold, this is the third time I have prepared to come to you, and yet I will not be a burden to you. For I am seeking not the things that are yours, but you yourselves. And neither should the children store up for the parents, but the parents for the children.
12:14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not your' s, but you: for the children ought not to lay up for the parents, but the parents for the children:

14: Вот, в третий раз я готов идти к вам, и не буду отягощать вас, ибо я ищу не вашего, а вас. Не дети должны собирать имение для родителей, но родители для детей.
12:14  ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς, οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις.
12:14. ecce tertio hoc paratus sum venire ad vos et non ero gravis vobis non enim quaero quae vestra sunt sed vos nec enim debent filii parentibus thesaurizare sed parentes filiis
Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
12:14. Behold, this is the third time I have prepared to come to you, and yet I will not be a burden to you. For I am seeking not the things that are yours, but you yourselves. And neither should the children store up for the parents, but the parents for the children.
12:14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:14: The third time I am ready - That is, this is the third time that I am ready - have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See Co1 16:5, and Co2 1:15, Co2 1:16. He now formed it a third time, having more probability of seeing them now than he had before. See Co2 13:2.
I seek not yours, but you - I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See Co2 11:20.
For the children ought not to lay up for the parents - You may have many teachers, but you have but one Father; for in Christ Jesus I have begotten you through the Gospel; see Co1 4:15. Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.
Albert Barnes: Notes on the Bible - 1834
12:14: Behold, the third time I am ready to come to you - That is, this is the third time that I have purposed to come and see you, and have made preparation for it. He does not mean that he had been twice with them and was now coming the third time, but that he had twice before intended to go and had been disappointed; see Co1 16:5; Co2 1:15-16. His purpose had been to visit them on his way to Macedonia and again on his return from Macedonia. He had now formed a third resolution, which he had a prospect of carrying into execution.
And I will not be burdensome to you - I resolve still, as I have done before, not to receive a compensation that shall be oppressive to you, see the notes on Co2 11:9-10.
For I seek not yours, but you - I desire not to obtain your property, but to save your souls. This was a noble resolution; and it is the resolution which should be formed by every minister of the gospel. While a minister of Christ has a claim to a competent support, his main purpose should not be to obtain such a support. It should be the higher and nobler object of winning souls to the Redeemer. See Paul's conduct in this respect explained in the notes on Act 20:33.
For the children ... - There is great delicacy and address in this sentiment. The meaning is, "It is not natural and usual for children to make provisions for their parents. The common course of events and of duty is, for parents to make provision for their offspring. I, therefore, your spiritual father, choose to act in the same way. I make provision for your spiritual needs; I labor and toil for you as a father does for his children. I seek your welfare, as he does, by constant self-denial. In return, I do not ask you to provide for me, any more than a father ordinarily expects his children to provide for him. I am willing to labor as he does, content with doing my duty, and promoting the welfare of those under me." The words rendered "ought out" (οὐ ὀφείλει ou opheilei) are to be understood in a comparative sense. Paul does not mean that a child ought never to provide for his parents, or to lay anything up for a sick, a poor, and an infirm father, but that the duty of doing that was slight and unusual compared with the duty of a parent to provide for his children. The one was of comparatively rare occurrence; the other was constant and was the ordinary course of duty It is a matter of obligation for a child to provide for an aged and helpless parent; but commonly the duty is that of a parent to provide for his children. Paul felt like a father toward the church in Corinth; and he was willing, therefore, to labor for them without compensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: the third: That is, the third time I have purposed to visit you. See the parallel passages. Co2 1:15, Co2 13:1; Co1 4:19, Co1 11:34, Co1 16:5
for I: Pro 11:30; Act 20:33; Co1 10:33; Phi 4:1, Phi 4:17; Th1 2:5, Th1 2:6, Th1 2:8, Th1 2:19, Th1 2:20; Pe1 5:2-4
for the: Gen 24:35, Gen 24:36, Gen 31:14, Gen 31:15; Pro 13:22, Pro 19:14; Co1 4:14, Co1 4:15; Th1 2:11
John Gill
Behold, the third time I am ready to come to you,.... Not that he had been twice at Corinth, and was now about to come a third time; for as yet he had been but once there, when he first preached to them, was the means of their conversion, and settled them in a church state; he had promised them to come a second time, but as yet was prevented; see 1Cor 16:5, and now a third time he had purposed it in his mind, and had prepared for it, and was just ready to come unto them; when he assures them he had not altered his mind, nor should he change his conduct, but steer the same course he had:
and I will not be burdensome to you; he signifies he would preach the Gospel freely to them, and take nothing of them; and this he says lest they should think with themselves, that though he took no stipend of them before, yet when he came again he would:
for I seek not yours; their money and substance, as did the false apostles:
but you; they themselves, their spiritual good and welfare, the comfort, edification, instruction, and salvation of their immortal souls; like a good and faithful shepherd, who sought not the fleece, but the good of the flock; or rather like a loving tender father, that was affectionately concerned for the good of his children:
for the children ought not to lay up for the parents, but the parents for the children; not but that children ought to take care of, and provide for their aged and indigent parents, and churches ought to maintain their faithful ministers; but the apostle argues from a common fact which nature and affection direct unto, and have formed into a sort of a law, that parents not only care for their children, bring them up, and provide for them food and raiment; but as they are blessed by Providence, lay up treasures for them for tithe to come, and not children for their parents; this is neither usual nor necessary, for however, as the case may be, children may be obliged to maintain their parents when grown old and in want, yet not to lay up substance for them for futurity; and by it the apostle suggests, that he was a spiritual father to these Corinthians, and they were his children; for whose spiritual welfare he had the highest concern, and whatever he did was out of no disrespect to them, but from the strongest affection for them.
John Wesley
The third time - Having been disappointed twice. I seek not yours - Your goods. But you - Your souls.
Robert Jamieson, A. R. Fausset and David Brown
the third time--See Introduction to the first Epistle. His second visit was probably a short one (1Cor 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare 2Cor 12:21; 2Cor 2:1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare 2Cor 1:15-16; 2Cor 13:1-2). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [ALFORD].
not yours, but you-- (Phil 4:17).
children . . . parents--Paul was their spiritual father (1Cor 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (2Cor 12:15).
12:1512:15: Բայց ես մտադիւրութեա՛մբ ծախեցից եւ ծախեցայց վասն անձանց ձերոց. զի թէպէտ եւ յառաւել սիրոյն զձեզ սակաւ սիրիցեմ։
15 Բայց ես ինքնայօժար կերպով կը ծախսեմ եւ կը ծախսուեմ ձեզ համար, թեկուզ եւ, հակառակ ձեզ շատ սիրելուս, ձեզնից քիչ սիրուեմ:
15 Ես մեծ յօժարութեամբ ծախք պիտի ընեմ ու ծախք պիտի ըլլամ ալ ձեր անձերուն համար, թէպէտեւ ձեզ աւելի սիրելովս ձեզմէ քիչ սիրուիմ ալ։
Բայց ես մտադիւրութեամբ ծախեցից, եւ ծախեցայց վասն անձանց ձերոց, զի թէպէտ եւ յառաւել սիրոյն զձեզ` սակաւ սիրիցեմ:

12:15: Բայց ես մտադիւրութեա՛մբ ծախեցից եւ ծախեցայց վասն անձանց ձերոց. զի թէպէտ եւ յառաւել սիրոյն զձեզ սակաւ սիրիցեմ։
15 Բայց ես ինքնայօժար կերպով կը ծախսեմ եւ կը ծախսուեմ ձեզ համար, թեկուզ եւ, հակառակ ձեզ շատ սիրելուս, ձեզնից քիչ սիրուեմ:
15 Ես մեծ յօժարութեամբ ծախք պիտի ընեմ ու ծախք պիտի ըլլամ ալ ձեր անձերուն համար, թէպէտեւ ձեզ աւելի սիրելովս ձեզմէ քիչ սիրուիմ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Я охотно буду издерживать [свое] и истощать себя за души ваши, несмотря на то, что, чрезвычайно любя вас, я менее любим вами.
12:15  ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς ἀγαπῶ[ν], ἧσσον ἀγαπῶμαι;
12:15. ἐγὼ (I) δὲ (moreover) ἥδιστα ( to-most-pleasured ) δαπανήσω (I-shall-expend-unto) καὶ (and) ἐκδαπανηθήσομαι (I-shall-be-out-expended-unto) ὑπὲρ (over) τῶν (of-the-ones) ψυχῶν (of-breathings) ὑμῶν. (of-ye) εἰ (If) περισσοτέρως (unto-more-abouted) ὑμᾶς (to-ye) ἀγαπῶ, (I-excess-off-unto,"ἧσσον (to-inferior) ἀγαπῶμαι; (I-be-excessed-off-unto?"
12:15. ego autem libentissime inpendam et superinpendar ipse pro animabus vestris licet plus vos diligens minus diligarBut I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
15. And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
12:15. And so, very willingly, I will spend and exhaust myself for the sake of your souls, loving you more, while being loved less.
12:15. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved:

15: Я охотно буду издерживать [свое] и истощать себя за души ваши, несмотря на то, что, чрезвычайно любя вас, я менее любим вами.
12:15  ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. εἰ περισσοτέρως ὑμᾶς ἀγαπῶ[ν], ἧσσον ἀγαπῶμαι;
12:15. ego autem libentissime inpendam et superinpendar ipse pro animabus vestris licet plus vos diligens minus diligar
But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
12:15. And so, very willingly, I will spend and exhaust myself for the sake of your souls, loving you more, while being loved less.
12:15. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:15: And I will very gladly spend and be spent for you - I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort.
Though the more abundantly I love you - I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents' tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray.
If I be asked, "Should Christian parents lay up money for their children?" I answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. "But should not a man lay up, besides this, a fortune for his children, if he can honestly?" I answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.
Albert Barnes: Notes on the Bible - 1834
12:15: And I will very gladly spend - I am willing to spend my strength, and time, and life, and all that I have, for your welfare, as a father cheerfully does for his children. Any expense which may be necessary to promote your salvation I am willing to submit to. The labor of a father for his children is cheerful and pleasant. Such is his love for them that he delights in toil for their sake, and that he may make them happy. The toil of a pastor for his flock should be cheerful. He should be willing to engage in unremitted efforts for their welfare; and if he has any right feeling he will find a pleasure in that toil He will not grudge the time demanded; he will not be grieved that it exhausts his strength, or his life, anymore than a father will who toils for his family. And as the pleasures of a father who is laboring for his children are among the purest and most pleasant which people ever enjoy, so it is with a pastor. Perhaps, on the whole, the pleasantest employment in life is that connected with the pastoral office; the happiest moments known on earth are the duties, arduous as they are, of the pastoral relation. God thus, as in the relation of a father, tempers toil and pleasure together; and accompanies most arduous labors with present and abundant reward.
Be spent - Be exhausted and worn out in my labors. So the Greek word means. Paul was willing that his powers should be entirely exhausted and his life consumed in this service.
For you - Margin, as in the Greek, for your souls. So it should have been rendered. So Tyndale renders it. The sense is, that he was willing to become wholly exhausted if by it he might secure the salvation of their souls.
Though the more abundantly I love you ... - This is designed doubtless as a gentle reproof. It refers to the fact that notwithstanding the tender attachment which he had evinced for them, they had not manifested the love in return which he had a right to expect. It is possible that there may be an allusion to the case of a fond, doting parent. It sometimes happens that a parent fixes his affections with undue degree on some one of his children; and in such cases it is not uncommon that the child evinces special ingratitude and lack of love. Such may be the allusion here - that Paul had fixed his affections on them like a fond, doting father, and that he had met with a return by no means corresponding with the fervour of his attachment; yet still he was willing, like such a father, to exhaust his time and strength for their welfare. The doctrine is, that we should be willing to labor and toil for the good of others, even when they evince great ingratitude. The proper end of laboring for their welfare is not to excite their gratitude, but to obey the will of God; and no matter whether others are grateful or not; whether they love us or not; whether we can promote our popularity with them or not, let us do them good always. It better shows the firmness of our Christian principle to endeavor to benefit others when they love us the less for all our attempts, than it does to attempt to do good on the swelling tide of popular favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: will: Co2 12:9, Co2 1:6, Co2 1:14, Co2 2:3, Co2 7:3; Joh 10:10, Joh 10:11; Gal 4:10; Phi 2:17; Col 1:24; Th1 2:8; Ti2 2:10
you: Gr. your souls, Co2 12:14; Heb 13:17
though: Co2 6:12, Co2 6:13; Sa2 13:39, Sa2 17:1-4, Sa2 18:33; Co1 4:8-18
John Gill
And I will gladly spend,.... Meaning all his time, talents, and strength, which God had bestowed upon him for their spiritual profit and advantage; yea, all that small pittance of worldly goods that he enjoyed: he not only determined to take nothing from them, but was willing to communicate his little substance to them, or spend it in their service; and not only so, but be spent for them:
and be spent for you, or "for your souls": for the good of them; his sense is, either that he was willing to have his whole substance expended, if it would be of any use to them; or his whole strength exhausted, in laborious preaching to them; or even his life to be laid down for them, was it necessary; which sense is favoured by the Syriac and Arabic versions; all which expressed his tender affection as a spiritual father for them: adding,
though the more abundantly I love you, the less I be loved; though he loved them more than he did other churches, or than the false apostles loved them, and yet were loved by them less than he was by other churches; or by them, than the false apostles were; or rather the meaning is, that though he increased in his love, and in the expressions of it to them, and they grew colder and more indifferent to him, yet this should not hinder his warmest desires and most earnest endeavours after their spiritual and eternal welfare. This way of speaking strongly expresses his love to them, and tacitly implies the lukewarmness of theirs to him; and yet that it should be no discouragement to him to proceed in doing them all the service he was capable of.
John Wesley
I will gladly spend - All I have. And be spent - Myself.
Robert Jamieson, A. R. Fausset and David Brown
I will . . . spend--all I have.
be spent--all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself.
for you--Greek, "for your souls"; not for your mere bodies.
the less I be loved--Love rather descends than ascends [BENGEL]. Love him as a true friend who seeks your good more than your good will.
12:1612:16: Այլ գրեթէ ե՛ս ո՛չինչ ծանրացայ ձեզ. այլ քանզի խորագէ՛տ էի, խելօ՛ք կալայ զձեզ[4157]։ [4157] Ոմանք. Էի, եւ խելօք կալայ։
16 Ասենք թէ՝ ես բեռ չեղայ ձեզ. որովհետեւ խորագէտ էի, խորամանկութեամբ բռնեցի ձեզ:
16 Սակայն ես ձեզի ծանրութիւն մը չտուի, բայց գուցէ մէկը ըսէ թէ խորագէտ ըլլալովս նենգութեամբ ձեզ բռնեցի։
Այլ գրեթէ ես ոչինչ ծանրացայ ձեզ, այլ քանզի խորագէտ էի, խելօք կալայ զձեզ:

12:16: Այլ գրեթէ ե՛ս ո՛չինչ ծանրացայ ձեզ. այլ քանզի խորագէ՛տ էի, խելօ՛ք կալայ զձեզ[4157]։
[4157] Ոմանք. Էի, եւ խելօք կալայ։
16 Ասենք թէ՝ ես բեռ չեղայ ձեզ. որովհետեւ խորագէտ էի, խորամանկութեամբ բռնեցի ձեզ:
16 Սակայն ես ձեզի ծանրութիւն մը չտուի, բայց գուցէ մէկը ըսէ թէ խորագէտ ըլլալովս նենգութեամբ ձեզ բռնեցի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Положим, [что] сам я не обременял вас, но, будучи хитр, лукавством брал с вас.
12:16  ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον.
12:16. Ἔστω (It-should-be) δέ, (moreover,"ἐγὼ (I) οὐ (not) κατεβάρησα (I-weighted-down-unto) ὑμᾶς: (to-ye,"ἀλλὰ (other) ὑπάρχων (firsting-under) πανοῦργος (an-all-working) δόλῳ (unto-a-guile) ὑμᾶς (to-ye) ἔλαβον. (I-had-taken)
12:16. sed esto ego vos non gravavi sed cum essem astutus dolo vos cepiBut be it so: I did not burthen you: but being crafty, I caught you by guile.
16. But be it so, I did not myself burden you; but, being crafty, I caught you with guile.
12:16. And so be it. I have not burdened you, but instead, being astute, I obtained you by guile.
12:16. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile:

16: Положим, [что] сам я не обременял вас, но, будучи хитр, лукавством брал с вас.
12:16  ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον.
12:16. sed esto ego vos non gravavi sed cum essem astutus dolo vos cepi
But be it so: I did not burthen you: but being crafty, I caught you by guile.
12:16. And so be it. I have not burdened you, but instead, being astute, I obtained you by guile.
12:16. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Апостол отклоняет от себя другой упрек. По-видимому, на Апостола взводили обвинение, что он брал с коринфян не лично, а чрез своих посланных, и Апостол в виду этого говорит, что его посланные ничего не брали с Коринфян. Один из братьев, т. е. из христиан, вероятно, ничем особенным не был известен, и потому Ап. не называет его по имени. О каком путешествии Тита здесь говорится? О том, о котором упомянуто и в VІІІ-й главе ст. 17: и сл. Там в 22-м стихе речь идет и об этом втором малоизвестном "брате".
Adam Clarke: Commentary on the Bible - 1831
12:16: But be it so, I did not burden you - That is: You grant that I did not burden you, that I took nothing from you, but preached to you the Gospel freely; but you say that, Being Crafty, I caught you with guile; i.e. getting from you, by means of others, what I pretended to be unwilling to receive immediately from yourselves.
Many persons suppose that the words, being crafty, I caught you with guile, are the words of the apostle and not of his slanderers; and therefore have concluded that it is lawful to use guile, deceit, etc., in order to serve a good and a religious purpose. This doctrine is abominable; and the words are most evidently those of the apostle's detractors, against which he defends his conduct in the two following verses.
Albert Barnes: Notes on the Bible - 1834
12:16: But be it so - This is evidently a charge of his enemies; or at least a charge which it might be supposed they would make. Whether they ever in fact made it, or whether the apostle merely anticipates an objection, it is impossible to determine. It is clearly to be regarded as the language of objectors; for:
(1) It can never be supposed that Paul would state as a serious matter that he had caught them with deceit or fraud.
(2) he answers it as an objection in the following verse. The meaning is, "We admit that you did not burden us. You did not exact a support from us. But all this was mere trick. You accomplished the same thing in another way. You professed when with us not to seek our property but our souls. But in various ways you contrived to get our money, and to secure your object. You made others the agents for doing this, and sent them among us under various pretexts to gain money from us." It will be remembered that Paul had sent; Titus among them to take up the collection for the poor saints in Judea Co2 8:6, and it is not at all improbable that some there had charged Paul with making use of this pretence only to obtain money for his own private use. To guard against this charge. was one of the reasons why Paul was so anxious to have some persons appointed by the church to take charge of the contribution; see Co1 16:3; compare the notes on Co2 8:19-21.
Being crafty - Being cunning That is, by sending persons to obtain money on different pretences.
I caught you with guile - I took you by deceit or fraud. That is, making use of fraud in pretending that the money was for poor and afflicted saints, when in reality it was for my own use. It is impossible that Paul should have ever admitted this of himself; and they greatly pervert the passage who suppose that it applies to him, and then plead that it is right to make use of guile in accomplishing their purposes. Paul never carried his measures by dishonesty, nor did he ever justify fraud; compare the notes on Act 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: I did not: Co2 12:13, Co2 11:9, Co2 11:10
being: That is, as my enemies represent, Co2 1:12, Co2 4:2, Co2 7:2, Co2 10:2, Co2 10:3; Th1 2:3, Th1 2:5; Pe1 2:3
Geneva 1599
(6) But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.
(6) He sets aside another most grievous slander, that is, that he did subtly and by others make his gain and profit of them.
John Gill
But be it so, I did not burden you,.... These words are not spoken by the apostle in his own person of himself, but in the person of his adversaries, and contain a concession and an objection of theirs, but be it so; they granted that he had not burdened the Corinthians, that he had took nothing of them himself for preaching the Gospel; they owned that he had preached it freely; this was so clear a point, and so flagrant a case, that they could not deny it; yet they insinuated to the Corinthians, and objected to the apostle, that though he did not receive anything from them with his own hands, yet he craftily and cunningly made use of others to drain their purses, and receive it for him; and which is suggested in the next clause:
nevertheless, being crafty, I caught you with guile; so say the false apostles of me; for these are not the words of the apostle in his own person; nor to be understood of any spiritual craft, or lawful cunning and prudent artifices used by him, to allure and draw the Corinthians into a good liking and opinion of the Gospel and of his ministry, and so caught them, and was the happy means of their conversion; but they are spoken in the person of the false apostles, charging him with a wicked and criminal craftiness, by making use of other persons in a sly underhanded way, to get this church's money, when he pretended to preach the Gospel freely; to which he answers in the next verse.
John Wesley
But some may object, though I did not burden you, though I did not take anything of you myself, yet being crafty I caught you with guile - I did secretly by my messengers what I would not do openly, or in person.
Robert Jamieson, A. R. Fausset and David Brown
I did not burden you--The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others (Th1 2:3).
12:1712:17: Մի թէ որովք առաքեցին առ ձեզ, նոքօ՛ք ինչ ագահեցի ՚ի ձէնջ[4158]։ [4158] Ոմանք. Առաքեցի առ ձեզ, նոքօք ագահեցի՞ ինչ ՚ի ձէնջ։
17 Միթէ ձեզնից օգո՞ւտ քաղեցի նրանցով, որոնց առաքեցի ձեզ մօտ:
17 Միթէ իմ ձեզի ղրկածներէս մէկուն ձեռքով ձեզմէ բան մը քաշեցի՞։
Միթէ որովք առաքեցին առ ձեզ` նոքօք ինչ ագահեցի՞ ի ձէնջ:

12:17: Մի թէ որովք առաքեցին առ ձեզ, նոքօ՛ք ինչ ագահեցի ՚ի ձէնջ[4158]։
[4158] Ոմանք. Առաքեցի առ ձեզ, նոքօք ագահեցի՞ ինչ ՚ի ձէնջ։
17 Միթէ ձեզնից օգո՞ւտ քաղեցի նրանցով, որոնց առաքեցի ձեզ մօտ:
17 Միթէ իմ ձեզի ղրկածներէս մէկուն ձեռքով ձեզմէ բան մը քաշեցի՞։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Но пользовался ли я [чем] от вас через кого-нибудь из тех, кого посылал к вам?
12:17  μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι᾽ αὐτοῦ ἐπλεονέκτησα ὑμᾶς;
12:17. μή (Lest) τινα (to-a-one) ὧν ( of-which ) ἀπέσταλκα (I-had-come-to-set-off) πρὸς (toward) ὑμᾶς, (to-ye,"δι' (through) αὐτοῦ (of-it) ἐπλεονέκτησα (I-held-beyond-unto) ὑμᾶς; (to-ye?"
12:17. numquid per aliquem eorum quos misi ad vos circumveni vosDid I overreach you by any of them whom I sent to you?
17. Did I take advantage of you by any one of them whom I have sent unto you?
12:17. And yet, did I defraud you by means of any of those whom I sent to you?
12:17. Did I make a gain of you by any of them whom I sent unto you?
Did I make a gain of you by any of them whom I sent unto you:

17: Но пользовался ли я [чем] от вас через кого-нибудь из тех, кого посылал к вам?
12:17  μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι᾽ αὐτοῦ ἐπλεονέκτησα ὑμᾶς;
12:17. numquid per aliquem eorum quos misi ad vos circumveni vos
Did I overreach you by any of them whom I sent to you?
12:17. And yet, did I defraud you by means of any of those whom I sent to you?
12:17. Did I make a gain of you by any of them whom I sent unto you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:17: Did I make a gain of you - Did any person I ever sent to preach the Gospel to you, or help you in your Christian course, ever get any thing from you for me? Produce the proof if you can.
Albert Barnes: Notes on the Bible - 1834
12:17: Did I make a gain ... - In refuting this slander, Paul appeals boldly to the facts, and to what they knew. "Same the man," says he, "who has thus defrauded you under my instructions. If the charge is well-founded, let him be specified, and let the mode in which it was done be distinctly stated." The phrase "make a gain" (from πλεονεκτέω pleonekteō), means properly to have an advantage; then to take advantage, to seek unlawful gain. Here Paul asks whether he had defrauded them by means of anyone whom he had sent to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Co2 12:18; Kg2 5:16, Kg2 5:20-27; Co1 4:17, Co1 16:10
John Gill
Did I make a gain of you,.... He appeals to the Corinthians against such calumnies and false insinuations, whether ever he had circumvented them in such a manner, or had ever used such artful methods to pillage them; or whether ever he had discovered any covetous disposition towards anything of theirs; or had employed any persons to draw out their substance from them, and get it for himself: he owns he had sent some persons to them on different errands, and asks if he had dealt fraudulently with them,
by any of them whom, says he,
I have sent to you: he desires them to name one single person of the many who came to them from him, that had received any money from them for him; or that they had any reason to believe he had employed for such purposes; and if they could not pitch on a single instance, they ought therefore to look upon this as a downright slander and calumny.
John Wesley
I answer this lying accusation by appealing to plain fact. Did I make a gain of you by Titus - Or any other of my messengers? You know the contrary. It should be carefully observed, that St. Paul does not allow, but absolutely denies, that he had caught them with guile; so that the common plea for guile, which has been often drawn from this text, is utterly without foundation.
Robert Jamieson, A. R. Fausset and David Brown
Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.
12:1812:18: Աղաչեցի զՏիտոս՝ եւ առաքեցի ընդ նմա զեղբայրն. մի թէ ագահեա՞ց ինչ զձեր Տիտոս. ոչ նովի՞ն ոգւով գնացաք. ոչ նովի՞ն շաւղօք շրջեցաք[4159]։ գզ [4159] Ոմանք. Եւ աղաչեցի... հոգւով գնա՛՛։
18 Խնդրեցի Տիտոսին եւ նրա հետ այն եղբօրն էլ ուղարկեցի: Միթէ Տիտոսը ձեր ունեցածին ա՞չք տնկեց: Նոյն ոգով չընթացա՞նք, նոյն շաւիղներով չքայլեցի՞նք:
18 Տիտոսին աղաչեցի ու անոր հետ այն եղբայրը ղրկեցի. միթէ Տիտոս ձեզմէ բան մը քաշե՞ց. չէ՞ որ երկուքս ալ նոյն հոգիով քալեցինք, չէ՞ որ նոյն ճամբով պտըտեցանք։
Աղաչեցի զՏիտոս եւ առաքեցի ընդ նմա զեղբայրն, միթէ ագահեա՞ց ինչ զձեր Տիտոս. ո՞չ նովին ոգւով գնացաք. ո՞չ նովին շաւղօք [63]շրջեցաք:

12:18: Աղաչեցի զՏիտոս՝ եւ առաքեցի ընդ նմա զեղբայրն. մի թէ ագահեա՞ց ինչ զձեր Տիտոս. ոչ նովի՞ն ոգւով գնացաք. ոչ նովի՞ն շաւղօք շրջեցաք[4159]։ գզ
[4159] Ոմանք. Եւ աղաչեցի... հոգւով գնա՛՛։
18 Խնդրեցի Տիտոսին եւ նրա հետ այն եղբօրն էլ ուղարկեցի: Միթէ Տիտոսը ձեր ունեցածին ա՞չք տնկեց: Նոյն ոգով չընթացա՞նք, նոյն շաւիղներով չքայլեցի՞նք:
18 Տիտոսին աղաչեցի ու անոր հետ այն եղբայրը ղրկեցի. միթէ Տիտոս ձեզմէ բան մը քաշե՞ց. չէ՞ որ երկուքս ալ նոյն հոգիով քալեցինք, չէ՞ որ նոյն ճամբով պտըտեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Я упросил Тита и послал с ним одного из братьев: Тит воспользовался ли чем от вас? Не в одном ли духе мы действовали? Не одним ли путем ходили?
12:18  παρεκάλεσα τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς τίτος; οὐ τῶ αὐτῶ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν;
12:18. παρεκάλεσα (I-called-beside-unto) Τίτον (to-a-Titos) καὶ (and) συναπέστειλα (I-set-off-together) τὸν (to-the-one) ἀδελφόν: (to-brethrened) μήτι (lest-a-one) ἐπλεονέκτησεν (it-held-beyond-unto) ὑμᾶς (to-ye,"Τίτος; (a-Titos?"οὐ (Not) τῷ (unto-the-one) αὐτῷ (unto-it) πνεύματι (unto-a-currenting-to) περιεπατήσαμεν; (we-treaded-about-unto?"οὐ (Not) τοῖς (unto-the-ones) αὐτοῖς (unto-them) ἴχνεσιν; (unto-tracks?"
12:18. rogavi Titum et misi cum illo fratrem numquid Titus vos circumvenit nonne eodem spiritu ambulavimus nonne hisdem vestigiisI desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
18. I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not by the same Spirit? not in the same steps?
12:18. I asked for Titus, and I sent a brother with him. Did Titus defraud you? Did we not walk with the same spirit? Did we not walk in the same steps?
12:18. I desired Titus, and with [him] I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? [walked we] not in the same steps?
I desired Titus, and with [him] I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? [walked we] not in the same steps:

18: Я упросил Тита и послал с ним одного из братьев: Тит воспользовался ли чем от вас? Не в одном ли духе мы действовали? Не одним ли путем ходили?
12:18  παρεκάλεσα τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς τίτος; οὐ τῶ αὐτῶ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν;
12:18. rogavi Titum et misi cum illo fratrem numquid Titus vos circumvenit nonne eodem spiritu ambulavimus nonne hisdem vestigiis
I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
12:18. I asked for Titus, and I sent a brother with him. Did Titus defraud you? Did we not walk with the same spirit? Did we not walk in the same steps?
12:18. I desired Titus, and with [him] I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? [walked we] not in the same steps?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:18: I desired Titus - I never sent any to you but Titus and another brother; Co2 8:6, Co2 8:18. And did Titus make a gain of you? Did he get any thing from you, either for himself or for me? You know he did not. He was actuated by the same spirit, and he walked in the same steps.
Albert Barnes: Notes on the Bible - 1834
12:18: I desired Titus - To go and complete the collection which you had commenced; see Co2 8:6.
And with him I sent a brother - see note on Co2 8:18.
Did Titus make a gain of you - They knew that he did not. They had received him kindly, treated him with affection, and sent him away with every proof of confidence and respect; see Co2 7:7. How then could they now pretend that he had defrauded them?
Walked we not in the same spirit? - Did not all his actions resemble mine? Was there not the same proof of honesty, sincerity, and love which I have ever manifested? This is a very delicate turn. Paul's course of life when with them they admitted was free from guile and from any attempt to get money by improper means. They charged him only with attempting it by means of others. He now boldly appeals to them and asks whether Titus and he had not in fact acted in the same manner; and whether they had not alike evinced a spirit free from covetousness and deceit?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Titus: Co2 2:12, Co2 2:13, Co2 7:2, Co2 7:6
with: Co2 8:6, Co2 8:18
walked we not in the same spirit: Co2 8:6, Co2 8:16-23; Phi 2:19-22
in the same steps: Num 16:15; Sa1 12:3, Sa1 12:4; Neh 5:14; Act 20:33-35; Rom 4:12; Pe1 2:21
John Gill
I desired Titus, and with him I sent a brother,.... The apostle proceeds to mention one or two persons that he had sent unto them, and desires to know whether they could charge them with any such practices. He had desired, exhorted, and encouraged Titus to go unto them, and collect money from them; but not for either of themselves, but for the poor saints at Jerusalem; and he sent another brother along with him, who is by some supposed to be Luke, to be a companion of him, and an assistant to him; and who was a witness of what he did, and for what purpose he was sent, and how he behaved:
did Titus make a gain of you? did he greedily desire your substance? did he show an avaricious temper, or a covetous inclination after your money? did he by any methods extort it from you? say if Titus, or the brother with him, received anything from you, either on their own, or my account?
walked we not in the same Spirit? in the same Spirit of God, being directed and influenced by him; or in the same disposition of mind, being agreed and determined to preach the Gospel freely, and receive nothing for it:
walked we not in the same steps? took the same methods, lived the same course of life, working with their own hands to supply their wants, rather than be burdensome to others: the apostle suggests, that where are the same Spirit, temper, disposition, and principles, there will be the same works and actions; and as for covetousness, it is neither agreeable to the Spirit of God, nor to the spirit of a Christian.
John Wesley
I desired Titus - To go to you.
Robert Jamieson, A. R. Fausset and David Brown
I desired Titus--namely, to go unto you. Not the mission mentioned 2Cor 8:6, 2Cor 8:17, 2Cor 8:22; but a mission previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (2Cor 7:6-16).
a brother--rather "OUR (literally, 'the') brother"; one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned in 2Cor 8:18, 2Cor 8:22.
same spirit--inwardly.
steps--outwardly.
12:1912:19: Դարձեալ՝ համարիցիք եթէ յողո՛ք անկեալ ինչ ձեզ աղերսիցե՞մք. առաջի Աստուծոյ ՚ի Քրիստոս խօսիմք, զի ամենայն ինչ սի՛րելիք վասն ձերո՛յ շինութեան է[4160]։ [4160] Ոմանք. Վասն ձեր փրկութեան եւ շինութեան է։
19 Դարձեալ՝ կարծում էք, թէ ձեր առջեւ մենք մե՞զ ենք պաշտպանում: Աստծու առաջ Քրիստոսով ենք խօսում, որ ամէն ինչ ձեր շինութեան համար է, սիրելինե՛ր:
19 Դարձեալ, կը կարծէք թէ ձեր առջեւ ջատագովութի՞ւն կ’ընենք մեր անձերուն. Աստուծոյ առջեւ Քրիստոսով կը խօսինք։ Ամէն բան, սիրելիներ, ձեր շինութեանը համար է.
Դարձեալ համարիցիք եթէ յողոք անկեալ ինչ ձեզ աղերսիցե՞մք. առաջի Աստուծոյ ի Քրիստոս խօսիմք, զի ամենայն ինչ, սիրելիք, վասն ձերոյ շինութեան է:

12:19: Դարձեալ՝ համարիցիք եթէ յողո՛ք անկեալ ինչ ձեզ աղերսիցե՞մք. առաջի Աստուծոյ ՚ի Քրիստոս խօսիմք, զի ամենայն ինչ սի՛րելիք վասն ձերո՛յ շինութեան է[4160]։
[4160] Ոմանք. Վասն ձեր փրկութեան եւ շինութեան է։
19 Դարձեալ՝ կարծում էք, թէ ձեր առջեւ մենք մե՞զ ենք պաշտպանում: Աստծու առաջ Քրիստոսով ենք խօսում, որ ամէն ինչ ձեր շինութեան համար է, սիրելինե՛ր:
19 Դարձեալ, կը կարծէք թէ ձեր առջեւ ջատագովութի՞ւն կ’ընենք մեր անձերուն. Աստուծոյ առջեւ Քրիստոսով կը խօսինք։ Ամէն բան, սիրելիներ, ձեր շինութեանը համար է.
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: Не думаете ли еще, что мы [только] оправдываемся перед вами? Мы говорим пред Богом, во Христе, и все это, возлюбленные, к вашему назиданию.
12:19  πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; κατέναντι θεοῦ ἐν χριστῶ λαλοῦμεν· τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς.
12:19. Πάλαι (Unto-past) δοκεῖτε (ye-think-unto) ὅτι (to-which-a-one) ὑμῖν (unto-ye) ἀπολογούμεθα ; ( we-forthee-off-unto ?"κατέναντι (Down-in-ever-a-one) θεοῦ (of-a-Deity) ἐν (in) Χριστῷ (unto-Anointed) λαλοῦμεν. (we-speak-unto) τὰ (The-ones) δὲ (moreover) πάντα , ( all ," ἀγαπητοί , ( Excessed-off-unto ,"ὑπὲρ (over) τῆς (of-the-one) ὑμῶν (of-ye) οἰκοδομῆς, (of-a-house-building,"
12:19. olim putatis quod excusemus nos apud vos coram Deo in Christo loquimur omnia autem carissimi propter vestram aedificationemOf old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
19. Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, for your edifying.
12:19. Have you ever thought that we should explain ourselves to you? We speak in the sight of God, in Christ. But all things, most beloved, are for your edification.
12:19. Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but [we do] all things, dearly beloved, for your edifying.
Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but [we do] all things, dearly beloved, for your edifying:

19: Не думаете ли еще, что мы [только] оправдываемся перед вами? Мы говорим пред Богом, во Христе, и все это, возлюбленные, к вашему назиданию.
12:19  πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; κατέναντι θεοῦ ἐν χριστῶ λαλοῦμεν· τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς.
12:19. olim putatis quod excusemus nos apud vos coram Deo in Christo loquimur omnia autem carissimi propter vestram aedificationem
Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
12:19. Have you ever thought that we should explain ourselves to you? We speak in the sight of God, in Christ. But all things, most beloved, are for your edification.
12:19. Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but [we do] all things, dearly beloved, for your edifying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Пусть Коринфяне не думают, что Апостол чувствует какую-нибудь нужду в самооправдании пред ними как бы его судьями. Если он говорит о себе, то говорит пред Богом, своим Высшим Судией, и говорит во Христе как Апостол Христов. Он из любви, к какой призывает всех своих последователей Христос, а Апостолов по преимуществу, хочет только дать Коринфянам опору в составлении правильного взгляда на Апостола, без чего иначе они не могут с выгодою для себя воспользоваться его будущим пребыванием в Коринфе. Они должны знать, что Апостол ни в чем неповинен пред Богом. А зачем им знать это? Они должны исправиться - для этого то Апостол и защищает пред ними свое достоинство как их духовный отец, веря в которого они и могут исправиться. А теперь у них есть еще немало непорядков разного рода. Он боится, что, по приходе в Коринф, он опять почувствует стыд пред Богом за основанную им здесь церковь (такой смысл имеет первая половина 21-го стиха). Очень может быть, что апостолу придется, по своем прибытии в Коринф, оплакивать тех христиан, которые и в новую жизнь принесли с собою из язычества прежние свои пороки, и которые не покаялись как должно, т. е. не прекратили прелюбодейства, в каком пребывали до своего крещения.
Adam Clarke: Commentary on the Bible - 1831
12:19: Think ye that we excuse ourselves - Απολογουμεθα; That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself?
We speak before God in Christ - I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.
For your edifying - Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.
Albert Barnes: Notes on the Bible - 1834
12:19: Again, think ye that we excuse ourselves unto you? - see the note on Co2 5:12. The sense is, Do not suppose that this is said from mere anxiety to obtain your favor, or to ingratiate ourselves into your esteem. This is said doubtless to keep himself from the suspicion of being actuated by improper motives. He had manifested great solicitude certainly in the pRev_ious chapter to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honor Christ.
We speak before God in Christ - We declare the simple and undisguised truth as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication, but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase "before God in Christ," means probably, "I speak as in the presence of God, and as a follower of Christ, as a Christian man." It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing or apologizing for (the sense of the Greek) his conduct.
But we do all things, dearly beloved, for your edifying - All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, has been that you might have unwavering confidence in the gospel and might be built up in holy faith. On the word "edify," see the Rom 14:19 note; Co1 8:1; Co1 10:23 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: think: Co2 3:1, Co2 5:12
we speak: Co2 11:10, Co2 11:31; Rom 9:1
but: Co2 5:13, Co2 10:8, Co2 13:10; Co1 9:12-23, Co1 10:33, Co1 14:26
dearly: Co2 12:15, Co2 7:1; Rom 12:19; Co1 10:14; Phi 4:1
Geneva 1599
(7) Again, think ye that we excuse ourselves unto you? we speak before God in (n) Christ: but [we do] all things, dearly beloved, for your edifying.
(7) He concludes that he does not write these things to them as though he needed to defend himself, for he is guilty of nothing: but because it is appropriate for them to doubt nothing of his fidelity, who instructed them.
(n) As it becomes him to speak truly and sincerely, that professes himself to be in Christ, that is to say, to be a Christian.
John Gill
Again, think you that we excuse ourselves to you?.... The apostle would not have the Corinthians imagine, that by what he had said once and again in this epistle, he meant to excuse himself from coming to them, for he really and sincerely intended it; or that by this long defence of himself against the false apostles, he designed so much an apology for himself, or that he used any feigned words, or artful methods, to exculpate himself from any charge against him, particularly that of covetousness just mentioned; for he had no view to cover himself by studied apologies, and set orations, and evade anything exhibited against him, and make himself look innocent when guilty; it was not with any such intention he had dwelt so long on this subject:
we speak before God in Christ; in all sincerity and uprightness of soul, without colour, guile, or deceit, calling God and Christ to witness the truth of what was said; the apostle spoke all he did, as in the presence of the omniscient God; and as one in Christ, and a preacher of his Gospel, that would not deliver an untruth knowingly, for the whole world:
but we do all things, dearly beloved, for your edification; it was not for himself so much, for his own credit, reputation, and glory, he did what he did; had this been the case, he would not have said the half part of what he had; but it was for their sake, out of love to them, that they might be built up and established in the faith of the Gospel, and not be carried away with the error of the wicked.
John Wesley
Think ye that we again excuse ourselves - That I speak this for my own sake? No. I speak all this for your sakes.
Robert Jamieson, A. R. Fausset and David Brown
Again--The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ" (2Cor 2:17). English Version Greek text was a correction from 2Cor 3:1; 2Cor 5:12.
12:2012:20: Այլ երկնչիմ, գուցէ՛ եկեալ՝ ո՛չ որպիսիս կամիցիմն գտանիցե՛մ զձեզ. եւ ես՝ գտանիցի՛մ ձեզ՝ որպէս եւ դո՛ւք ո՛չ կամիցիք։ Գուցէ դարձեալ՝ հե՛ռ, նախանձ, սրտմտութիւնք, գրգռութիւնք, չարախօսութիւնք, քսութիւնք, հպարտութիւնք, ամբարտաւանութիւնք, խռովութիւնք[4161]։ [4161] ՚Ի լուս՛՛. Ոչ որպէս ես կամի՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Ոչ որպէս կամիմն գտա՛՛... նախանձ, տրտմութիւնք, գրգռ՛՛։ Ուր օրինակ մի. Գրգռութիւնք, ստութիւն, խռովութիւն։ Ոսկան յաւելու. Որպիսի եւ դուք ոչ... խռովութիւնք իցեն ՚ի մէջ ձեր։
20 Սակայն վախենում եմ, որ, երբ գամ, գուցէ ձեզ չգտնեմ այնպէս, ինչպէս ես կամենում եմ, եւ ես էլ ձեզ համար լինեմ այնպէս, ինչպէս դուք չէիք կամենայ: Գուցէ դարձեալ լինեն վէճեր, նախանձ, բարկութիւններ, գրգռութիւններ, չարախօսութիւններ, բամբասանքներ, գոռոզութիւններ, ամբարտաւանութիւններ, խռովութիւններ:
20 Քանզի կը վախնամ որ չըլլայ թէ երբ գամ՝ ձեզ ուզածիս պէս չգտնեմ եւ ես ալ ձեզի ձեր ուզածին պէս չգտնուիմ. չըլլայ թէ ձեր մէջ գտնուին վէճեր, նախանձներ, սրտմտութիւններ, կամ գրգռութիւններ, չարախօսութիւններ, բանսարկութիւններ, ամբարտաւանութիւններ, խռովութիւններ.
Այլ երկնչիմ, գուցէ եկեալ, ոչ որպէս ես կամիմն` գտանիցեմ զձեզ. եւ ես գտանիցիմ ձեզ` որպէս եւ դուք ոչ կամիցիք. գուցէ [64]դարձեալ` հեռ, նախանձ, սրտմտութիւնք, գրգռութիւնք, չարախօսութիւնք, քսութիւնք, [65]հպարտութիւնք, ամբարտաւանութիւնք, խռովութիւնք:

12:20: Այլ երկնչիմ, գուցէ՛ եկեալ՝ ո՛չ որպիսիս կամիցիմն գտանիցե՛մ զձեզ. եւ ես՝ գտանիցի՛մ ձեզ՝ որպէս եւ դո՛ւք ո՛չ կամիցիք։ Գուցէ դարձեալ՝ հե՛ռ, նախանձ, սրտմտութիւնք, գրգռութիւնք, չարախօսութիւնք, քսութիւնք, հպարտութիւնք, ամբարտաւանութիւնք, խռովութիւնք[4161]։
[4161] ՚Ի լուս՛՛. Ոչ որպէս ես կամի՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Ոչ որպէս կամիմն գտա՛՛... նախանձ, տրտմութիւնք, գրգռ՛՛։ Ուր օրինակ մի. Գրգռութիւնք, ստութիւն, խռովութիւն։ Ոսկան յաւելու. Որպիսի եւ դուք ոչ... խռովութիւնք իցեն ՚ի մէջ ձեր։
20 Սակայն վախենում եմ, որ, երբ գամ, գուցէ ձեզ չգտնեմ այնպէս, ինչպէս ես կամենում եմ, եւ ես էլ ձեզ համար լինեմ այնպէս, ինչպէս դուք չէիք կամենայ: Գուցէ դարձեալ լինեն վէճեր, նախանձ, բարկութիւններ, գրգռութիւններ, չարախօսութիւններ, բամբասանքներ, գոռոզութիւններ, ամբարտաւանութիւններ, խռովութիւններ:
20 Քանզի կը վախնամ որ չըլլայ թէ երբ գամ՝ ձեզ ուզածիս պէս չգտնեմ եւ ես ալ ձեզի ձեր ուզածին պէս չգտնուիմ. չըլլայ թէ ձեր մէջ գտնուին վէճեր, նախանձներ, սրտմտութիւններ, կամ գրգռութիւններ, չարախօսութիւններ, բանսարկութիւններ, ամբարտաւանութիւններ, խռովութիւններ.
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Ибо я опасаюсь, чтобы мне, по пришествии моем, не найти вас такими, какими не желаю, также чтобы и вам не найти меня таким, каким не желаете: чтобы [не найти у вас] раздоров, зависти, гнева, ссор, клевет, ябед, гордости, беспорядков,
12:20  φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε, μή πως ἔρις, ζῆλος, θυμοί, ἐριθείαι, καταλαλιαί, ψιθυρισμοί, φυσιώσεις, ἀκαταστασίαι·
12:20. φοβοῦμαι ( I-fearee-unto ) γὰρ (therefore) μή (lest) πως (unto-whither) ἐλθὼν (having-had-came) οὐχ (not) οἵους ( to-which-belonged ) θέλω (I-determine) εὕρω (I-might-have-had-found) ὑμᾶς, (to-ye,"κἀγὼ (and-I) εὑρεθῶ (I-might-have-been-found) ὑμῖν (unto-ye) οἷον (to-which-belonged) οὐ (not) θέλετε, (ye-determine,"μή (lest) πως (unto-whither) ἔρις, (a-wrangling,"ζῆλος, (a-craving,"θυμοί, (passions,"ἐριθίαι, (contrivings-unto,"καταλαλιαί, (speakings-down-unto,"ψιθυρισμοί, (whisperings-of,"φυσιώσεις, (en-puff-belongings,"ἀκαταστασίαι: (un-standings-down-unto)
12:20. timeo enim ne forte cum venero non quales volo inveniam vos et ego inveniar a vobis qualem non vultis ne forte contentiones aemulationes animositates dissensiones detractiones susurrationes inflationes seditiones sint inter vosFor I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
20. For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults;
12:20. Yet I fear, lest perhaps, when I have arrived, I might not find you such as I would want, and I might be found by you, such as you would not want. For perhaps there may be among you: contention, envy, animosity, dissension, detraction, whispering, self-exaltation, and rebellion.
12:20. For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

20: Ибо я опасаюсь, чтобы мне, по пришествии моем, не найти вас такими, какими не желаю, также чтобы и вам не найти меня таким, каким не желаете: чтобы [не найти у вас] раздоров, зависти, гнева, ссор, клевет, ябед, гордости, беспорядков,
12:20  φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε, μή πως ἔρις, ζῆλος, θυμοί, ἐριθείαι, καταλαλιαί, ψιθυρισμοί, φυσιώσεις, ἀκαταστασίαι·
12:20. timeo enim ne forte cum venero non quales volo inveniam vos et ego inveniar a vobis qualem non vultis ne forte contentiones aemulationes animositates dissensiones detractiones susurrationes inflationes seditiones sint inter vos
For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
12:20. Yet I fear, lest perhaps, when I have arrived, I might not find you such as I would want, and I might be found by you, such as you would not want. For perhaps there may be among you: contention, envy, animosity, dissension, detraction, whispering, self-exaltation, and rebellion.
12:20. For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:20: I fear, lest, when I come - I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, Co2 7:6, Co2 7:16, etc.; as well as many things both in the eighth and ninth chapters.
Debates, envyings - From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, etc., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.
Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.
Albert Barnes: Notes on the Bible - 1834
12:20: For I fear, lest, when I come - see Co2 12:14.
I shall not find you such as I would - That is, walking in the truth and order of the gospel. He had feared that the disorders would not be removed, and that they would not have corrected the errors which pRev_ailed, and for which he had rebuked them. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them.
And that I shall be found unto you such as ye would not - That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that everything might be pleasant when he should come; see Co1 4:21; compare note on Co2 10:2.
Lest there be debates - I fear that there may be existing there debates, etc., which will require the interposition of the authority of an apostle. On the meaning of the word "debate," see the note on Rom 1:29.
Envyings - see the note on Co1 3:3.
Wraths - Anger or animosities between contending factions, the usual effect of forming parties.
Strifes - Between contending factions; see note on Co1 3:3.
Backbitings - see the note on Rom 1:30.
Whisperings - see the note on Rom 1:29.
Swellings - Undue elation; being puffed up (see the notes on Co2 8:1; Co1 4:6, note; Co1 4:18-19, note; Co1 5:2, note) - such as would be produced by vain self-confidence.
Tumults - Disorder and confusion arising from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavored in this correspondence to suppress it, that all things might be pleasant when he should come among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: I shall not: Co2 12:21, Co2 13:9
and that: Co2 1:23, Co2 1:24, Co2 2:1-3, Co2 10:2, Co2 10:6, Co2 10:8, Co2 10:9, Co2 13:2, Co2 13:10; Co1 4:18-21, Co1 5:3-5
debates: Co1 1:11, Co1 3:3, Co1 3:4, Co1 4:6-8, Co1 4:18, Co1 6:7, Co1 6:8, Co1 11:16-19, Co1 14:36, Co1 14:37; Gal 5:15, Gal 5:19-21; Gal 5:26; Eph 4:31, Eph 4:32; Jam 3:14-16, Jam 4:1-5; Pe1 2:1
whisperings: Psa 41:7; Pro 16:28; Rom 1:29
swellings: Pe2 2:18; Jde 1:16
Geneva 1599
(8) For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
(8) Having confirmed his authority to them, he rebukes them sharply, and threatens them also like an apostle, showing that he will not spare them from now on, unless they repent, seeing that this is the third time that he has warned them.
John Gill
For I fear lest when I come,.... This fear arose from his fatherly affection for them, and care of them:
I shall not find you such as I would; truly penitent for former sins, thoroughly reformed in life and manners, zealous for God, Christ, and the Gospel, and hearty lovers of one another:
and that I shall be found unto you such as ye would not; sharp in his reproofs and admonitions, severe in his corrections and censures, and lawfully using the authority he had from Christ, to punish incorrigible offenders:
lest there be debates; or "strifes", or contentions among them, about words to no profit, or about their ministers, as before; one being for Paul, and another for Apollos, and another for Cephas:
envyings: at each other's gifts, or "jealousies" of one another, and evil surmisings:
wraths; breaking out into words and actions, which discover hatred of mind, a malignant spirit, quite contrary to that of the Gospel:
strifes: law suits before heathen magistrates; contentions in the church who shall be greatest; or about lesser matters of religion, or things indifferent, vain, and trifling, and kept up merely for the sake of victory:
backbitings; speaking evil of one another, detracting from, hurting, or taking away each other's character and good name:
whisperings; secretly sowing discords among friends, and privately suggesting evil things of each other:
swellings; with pride and conceit of themselves, because of their riches, learning, and eloquence, and looking with disdain upon others:
tumults; at church meetings, interrupting one another, going into parties, and making rents and schisms.
Robert Jamieson, A. R. Fausset and David Brown
For--Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.
debates--Greek, "strifes," "contentions."
envyings--The oldest manuscripts read "envying," singular.
strifes--"factions," "intrigues," "factious schemes" [WAHL]. Ambitious self-seeking; from a Greek root, "to work for hire."
backbitings, whisperings--open "slanderings," and "whispering backbitings" (Gal 5:20).
swellings--arrogant elation; puffing up of yourselves. Jude 1:16, "great swelling words" (2Pet 2:18).
12:2112:21: Գուցէ դարձեալ յորժամ գայցեմ՝ նկո՛ւն ինչ առնիցէ զիս Աստուած իմ առ ձեզ. եւ սո՛ւգ առնուցում վասն բազմաց յառաջագոյն մեղուցելոց, եւ ո՛չ ապաշխարելոց՝ ՚ի վերայ պղծութեան, եւ պոռնկութեան, եւ գիջութեան՝ զոր գործեցին[4162]։[4162] Ոմանք. ՚Ի վերայ գիճութեան եւ պղծութեան եւ պոռն՛՛։
21 Երբ գամ, գուցէ դարձեալ իմ Աստուածն ինձ նկուն դարձնի ձեր առաջ, եւ սուգ անեմ նախապէս մեղանչած շատերի համար, որոնք չեն ապաշխարել իրենց գործած պղծութեան, պոռնկութեան եւ վաւաշոտութեան համար:
21 Չըլլայ թէ երբ նորէն գամ, իմ Աստուածս զիս նկուն ընէ ձեր քով ու սուգ ընեմ շատերուն համար, որոնք առաջուընէ մեղք գործեցին ու չապաշխարեցին իրենց գործած պղծութեանը եւ պոռնկութեանը ու գիջութեանը վրայ։
գուցէ դարձեալ, յորժամ գայցեմ, նկուն ինչ առնիցէ զիս Աստուած իմ առ ձեզ. եւ սուգ առնուցում վասն բազմաց յառաջագոյն մեղուցելոց, եւ ոչ ապաշխարելոց ի վերայ պղծութեան եւ պոռնկութեան եւ գիջութեան զոր գործեցին:

12:21: Գուցէ դարձեալ յորժամ գայցեմ՝ նկո՛ւն ինչ առնիցէ զիս Աստուած իմ առ ձեզ. եւ սո՛ւգ առնուցում վասն բազմաց յառաջագոյն մեղուցելոց, եւ ո՛չ ապաշխարելոց՝ ՚ի վերայ պղծութեան, եւ պոռնկութեան, եւ գիջութեան՝ զոր գործեցին[4162]։
[4162] Ոմանք. ՚Ի վերայ գիճութեան եւ պղծութեան եւ պոռն՛՛։
21 Երբ գամ, գուցէ դարձեալ իմ Աստուածն ինձ նկուն դարձնի ձեր առաջ, եւ սուգ անեմ նախապէս մեղանչած շատերի համար, որոնք չեն ապաշխարել իրենց գործած պղծութեան, պոռնկութեան եւ վաւաշոտութեան համար:
21 Չըլլայ թէ երբ նորէն գամ, իմ Աստուածս զիս նկուն ընէ ձեր քով ու սուգ ընեմ շատերուն համար, որոնք առաջուընէ մեղք գործեցին ու չապաշխարեցին իրենց գործած պղծութեանը եւ պոռնկութեանը ու գիջութեանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: чтобы опять, когда приду, не уничижил меня у вас Бог мой и [чтобы] не оплакивать мне многих, которые согрешили прежде и не покаялись в нечистоте, блудодеянии и непотребстве, какое делали.
12:21  μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν.
12:21. μὴ (lest) πάλιν (unto-furthered) ἐλθόντος (of-having-had-came) μου (of-me) ταπεινώσῃ (it-might-have-en-lowed) με (to-me,"ὁ (the-one) θεός (a-Deity) μου (of-me,"πρὸς (toward) ὑμᾶς, (to-ye,"καὶ (and) πενθήσω (I-might-have-mourned-unto) πολλοὺς ( to-much ) τῶν (of-the-ones) προημαρτηκότων ( of-having-had-come-to-un-adjust-along-before ) καὶ (and) μὴ (lest) μετανοησάντων ( of-having-considered-with-unto ) ἐπὶ (upon) τῇ (unto-the-one) ἀκαθαρσίᾳ (unto-an-un-cleansing-unto) καὶ (and) πορνείᾳ (unto-a-harloting-of) καὶ (and) ἀσελγείᾳ (unto-an-un-restraining-of) ᾗ (unto-which) ἔπραξαν. (they-practiced)
12:21. ne iterum cum venero humiliet me Deus apud vos et lugeam multos ex his qui ante peccaverunt et non egerunt paenitentiam super inmunditia et fornicatione et inpudicitia quam gesseruntLest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
21. lest, when I come again, my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.
12:21. If so, then, when I have arrived, God may again humble me among you. And so, I mourn for the many who sinned beforehand, and did not repent, over the lust and fornication and homosexuality, which they have committed.
12:21. [And] lest, when I come again, my God will humble me among you, and [that] I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
lest, when I come again, my God will humble me among you, and [that] I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed:

21: чтобы опять, когда приду, не уничижил меня у вас Бог мой и [чтобы] не оплакивать мне многих, которые согрешили прежде и не покаялись в нечистоте, блудодеянии и непотребстве, какое делали.
12:21  μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν.
12:21. ne iterum cum venero humiliet me Deus apud vos et lugeam multos ex his qui ante peccaverunt et non egerunt paenitentiam super inmunditia et fornicatione et inpudicitia quam gesserunt
Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
12:21. If so, then, when I have arrived, God may again humble me among you. And so, I mourn for the many who sinned beforehand, and did not repent, over the lust and fornication and homosexuality, which they have committed.
12:21. [And] lest, when I come again, my God will humble me among you, and [that] I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:21: Lest, when I come again - And even after all that has been done for you, I fear that when I do come - when I pay you my second visit, my God will humble me - will permit me to be affected with deep sorrow through what I may see among you; as I have been by the buffetings of the apostle of Satan, who has perverted you. Humiliation is repeatedly used for affliction, and here ταπεινωσῃ has certainly that meaning.
Have sinned already - Προημαρτηκοτων· Who have sinned before; who were some of the first offenders, and have not yet repented.
Of the uncleanness, etc. - There must have been a total relaxation of discipline, else such abominations could not have been tolerated in the Christian Church. And although what is here spoken could only be the ease of a few; yet the many were ill disciplined, else these must have been cast out. On the whole, this Church seems to have been a composition of excellences and defects, of vices and virtues; and should not be quoted as a model for a Christian Church.
1. From St. Paul we receive two remarkable sayings of our Lord, which are of infinite value to the welfare and salvation of man; which are properly parts of the Gospel, but are not mentioned by any evangelist. The first is in Act 20:35 : I have showed you, the words of the Lord Jesus, how he said, It Is More Blessed to Give than to Receive. Every liberal heart feels this in bestowing its bounty; and every poor man, who is obliged to receive help, and whose independency of spirit is still whole in him, feels this too. To the genuine poor, it is more burdensome to receive a kindness, than it is to the generous man who gives it. The second is recorded in the ninth verse of this chapter: He said unto me, My Grace Is Sufficient for Thee; for My Strength Is Made Perfect in Weakness. Of these two most blessed sayings, St. Paul is the only evangelist. This last is of general application. In all states and conditions of life God's grace is sufficient for us. If in any case we miscarry, it is because we have not sought God earnestly. Let no man say that he is overcome by sin through want of grace; God's grace was sufficient for him, but he did not apply for it as did St. Paul, and therefore he did not receive it. Men often lay the issue of their own infidelity to the charge of God, they excuse their commission of sin through their scantiness of grace; whereas the whole is owing to their carelessness, and refusal to be saved in God's own way; and in this way alone will God save any man, because it is the only effectual way.
2. The apostle must have been brought into a blessed state of subjection to God, when he could say, I take pleasure in infirmities; that is, in afflictions and sufferings of different kinds. Though this language was spoken on earth, we may justly allow, with one, that he learned it in Heaven.
3. St. Paul preached the Gospel without being burdensome. In every case the laborer is worthy of his hire. He who labors for the cause of God should be supported by the cause of God; but wo to that man who aggrandizes himself and grows rich by the spoils of the faithful! And to him especially who has made a fortune out of the pence of the poor! In such a man's heart the love of money must have its throne. As to his professed spirituality, it is nothing; he is a whited sepulchre, and an abomination in the sight of the Lord. If a man will love the world, (and he does love it who makes a fortune by the offerings of the poor), the love of the Father is not in him.
Albert Barnes: Notes on the Bible - 1834
12:21: And lest, when I come again, my God will humble me ... - Lest I should be compelled to inflict punishment on those whom I suppose to have been converted under my ministry. I had rejoiced in them as true converts: I had counted them as among the fruit of my ministry. Now to be compelled to inflict punishment on them as having no religion would mortify me and humble me. The infliction of punishment on members of the church is a sort of punishment to him who inflicts it as well as to him who is punished. Members of the church should walk uprightly, lest they overwhelm the ministry in shame.
And that I shall bewail many ... - If they repented of their sin he could still rejoice in them. If they continued in their sin until he came, it would be to him a source of deep lamentation. It is evident from the word "many" here that the disorders had pRev_ailed very extensively in the church at Corinth. The word rendered "have sinned already" means "who have sinned before," and the idea is, that they were old offenders, and that they had not yet repented.
The uncleanness - see note, Rom 1:24.
And fornication and lasciviousness ... - see the notes on Co1 5:1; Co1 6:18. This was the sin to which they were particularly exposed in Corinth, as it was the sin for which that corrupt city was particularly distinguished. See the introduction to the First Epistle. Hence, the frequent cautions in these epistles against it; and hence, it is not to be wondered at that some of those who had become professing Christians had fallen into it. It may be added that it is still the sin to which converts from the corruptions and licentiousness of paganism are particularly exposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: my God: Co2 12:7, Co2 8:24, Co2 9:3, Co2 9:4
that I: Co2 2:1-4; Exo 32:31; Deu 9:15, Deu 9:25; Sa1 15:35; Ezr 9:3, Ezr 10:1; Psa 119:136; Jer 9:1, Jer 13:17; Luk 9:41, Luk 9:42; Rom 9:2; Phi 3:18, Phi 3:19
sinned: Co2 13:2
and have not: Co2 2:5-11, Co2 7:9-11, Co2 10:6; Co1 6:9-11; Rev 22:20
uncleanness: Rom 13:13; Co1 5:1, Co1 5:9-11, Co1 6:15-18; Gal 5:19; Eph 5:5, Eph 5:6; Col 3:5; Th1 4:3-7; Heb 13:4; Pe1 4:2, Pe1 4:3; Pe2 2:10-14, Pe2 2:18; Jde 1:7, Jde 1:23; Rev 21:8, Rev 22:15
John Gill
And lest when I come again,.... Another thing which he feared would be the case when he came again to them, that he himself should be afflicted and distressed, seeing them in a disorderly and dissolute course of life, be obliged to punish them, which would be an humiliation and matter of grief to him:
my God will humble me; instead of rejoicing in the fruit of his labours, that they were not in vain, he signifies that he should have great sorrow of heart; and whereas he had promised himself much pleasure and comfort in visiting them, it would be the reverse; and inasmuch as he had boasted of them to others, he should be ashamed:
and that I shall bewail many which have sinned already, or "before"; not before conversion, but before the writing of this or the former epistle; for nothing was more grieving, and occasioned more sorrow and humiliation to the apostle, than the unbecoming walk of professors; and nothing more sensibly affects a faithful minister of the Gospel:
and have not repented of the uncleanness and fornication, and lasciviousness, which they have committed. The city of Corinth was famous, or rather infamous, for unclean practices; as fornication, adultery, lasciviousness in words and deeds, and other unnatural lusts; "Corinthian whores" was a common proverb; nor was it proper for persons to go to Corinth, there were so many snares for lust and uncleanness; there were said to be above a thousand prostitutes in the temple of Venus there (k); hence the very great impurities and wickedness, which many of the members of this church were guilty of, may be accounted for; some of them had repented, others not, which was the great concern of the apostle: and from hence we may learn, that gracious souls may be suffered to fall into great sins; and that when they are truly brought to repentance, they ought to be restored to communion with the church; but impenitent ones are to be cut off, and remain so, till brought to a due sense of their evils.
(k) Alex. ab Alex. Genial Dier. l. 4. c. 13. & 5. 15. & 6. 26.
John Wesley
Who had sinned before - My last coming to Corinth. Uncleanness - Of married persons. Lasciviousness - Against nature.
Robert Jamieson, A. R. Fausset and David Brown
my God--his God, however trying the humiliation that was in store for him.
will humble me--The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own.
sinned already--before my last coming [BENGEL], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke.
have not repented--shall not have repented [ALFORD].
uncleanness--for example, of married persons (Th1 4:7).
fornication--among the unmarried.