---
title: "Clarke"
description: "Verse 2 Corinthians 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"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-corinthians/12"
---

Verse [2 Corinthians 12:1](../../../kjv/2-corinthians/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," c. 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 honour 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.

Verse [2 Corinthians 12:2](../../../kjv/2-corinthians/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, [Acts 11:25-26](../../../kjv/acts/11/25-26), 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, [Acts 10:9](../../../kjv/acts/10/9), c., 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 YELUM, or *curtain*, וילון - " Which in the morning is folded up, and in the evening stretched out." [Isaiah 40:22](../../../kjv/isaiah/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." [Genesis 1:17](../../../kjv/genesis/1/17): *And God placed them in the* FIRMAMENT *of heaven*.
3. The CLOUDS, or AETHER, שקים - "Where the mill-stones are which grind the manna for the righteous." [Psalms 78:23](../../../kjv/psalms/78/23), c.: *Though he had commended the* CLOUDS *from above, and opened the* *doors of heaven, and had rained down manna*, c.
4. The HABITATION, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." [1 Kings 8:13](../../../kjv/1-kings/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 [Isaiah 63:15](../../../kjv/isaiah/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." [Psalms 42:8](../../../kjv/psalms/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 [Deuteronomy 26:15](../../../kjv/deuteronomy/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," c. "But where are the heavens thus denominated?" Answer: In [1 Kings 8:39](../../../kjv/1-kings/8/39); [1 Kings 8:49](../../../kjv/1-kings/8/49), c.: *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." [Psalms 89:14](../../../kjv/psalms/89/14), [Isaiah 59:17](../../../kjv/isaiah/59/17); [Psalms 36:9](../../../kjv/psalms/36/9), [Judges 6:24](../../../kjv/judges/6/24); [Psalms 24:4](../../../kjv/psalms/24/4); [1 Samuel 25:29](../../../kjv/1-samuel/25/29); [Isaiah 57:20](../../../kjv/isaiah/57/20): All of which are termed *Araboth*, [Psalms 68:4](../../../kjv/psalms/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, [Genesis 1:6](../../../kjv/genesis/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 [Genesis 1:17](../../../kjv/genesis/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 השמים *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 favoured with the nearest intimacy with God, and the highest revelations relative to his will, c. If we may understand St. Paul thus, it will remove much of the difficulty from this place and perhaps the *unspeakable words*, [2 Corinthians 12:4](../../../kjv/2-corinthians/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.

Verse [2 Corinthians 12:4](../../../kjv/2-corinthians/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* [Genesis 2:8](../../../kjv/genesis/2/8). The Mohammedans call it [Arabic] *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.

Verse [2 Corinthians 12:5](../../../kjv/2-corinthians/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.

Verse [2 Corinthians 12:6](../../../kjv/2-corinthians/12/6). ***I shall not be a fool*** — Who that had got such honour 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*.

Verse [2 Corinthians 12:7](../../../kjv/2-corinthians/12/7). ***And lest I should be exalted*** — There were three evils to be guarded against:
1. The *contempt* of his gifts and call by his *enemies*.
2. The *overweening fondness* of his *friends*. And,
3. *Self-exultation*.
***A thorn in the flesh*** — The word σκολοψ signifies a *stake*, and ανασκολοπιζεσθαι, to be *tied to a stake* by way of punishment; and it is used, says *Schoettgen*, to signify the *most oppressive* *afflictions*. Whatever it was, it was τησαρκι, *in the flesh*, i.e. of an *outward* kind. It was neither *sin* nor *sinfulness*, for this could not be *given him* to prevent his being *exalted* above measure; for *sin* never had and never can have this tendency. What this *thorn in the flesh* might be has given birth to a multitude of conjectures: *Tertullian* thought it *dolor auriculae*, the *ear ache;* *Chrysostom*, κεφαλαλγια, the *head ache; Cyprian, carnis et corporis* *multa ac gravia tormenta*, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as *a thorn in his flesh*, or his being *bound to a stake*; for, if he could have devoted himself to destruction, [Romans 9:3](../../../kjv/romans/9/3), for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent *Church* being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.
***The messenger of Satan*** — Another mode of expressing what he calls the *thorn in the flesh*; and he seems most plainly to refer to the *false apostle* at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, [2 Corinthians 1:1](../../../kjv/2-corinthians/1/1), *the apostle of Jesus Christ*. The person in question is styled here αγγελος σαταν, *the apostle* or *angel of Satan*. It is almost impossible to mistake the apostle's meaning and reference. JESUS CHRIST *sent* Paul to proclaim his truth, and found a Church at Corinth. SATAN, the *adversary* of God's truth, *sent* a man to preach lies at the same place, and turn the Church of God into his own *synagogue*; and by his teaching lies and calumnies the apostle was severely *buffeted*. We need seek no other sense for these expressions. Many, however, think that the apostle had really some *bodily infirmity* that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.
The best arguments in favour of this opinion may be found in *Whitby*; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labours, watchings, fastings, prayers, and tears.

Verse [2 Corinthians 12:8](../../../kjv/2-corinthians/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, [Matthew 26:39-44](../../../kjv/matthew/26/39-44). There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.

Verse [2 Corinthians 12:9](../../../kjv/2-corinthians/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 labours, 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. *"*[2 Corinthians 12:21](../../../kjv/2-corinthians/12/21)*"*
***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.*** — επισκηνωση επ εμε. That it may *overshadow* me as a *tent*, or *tabernacle*; affording me *shelter, protection, safety*, and *rest*. This expression is like that, [John 1:14](../../../kjv/john/1/14): *And the word was made flesh*, και εσκηνωσεν εν ημιν *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, [Isaiah 4:5](../../../kjv/isaiah/4/5): *On all the glory shall be a defence*. God gives the *glory*, and God gives the *defence* of that glory. The apostle had much *glory* or *honour*; 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 note on [2 Corinthians 11:30](../../../kjv/2-corinthians/11/30).

Verse [2 Corinthians 12:10](../../../kjv/2-corinthians/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.

Verse [2 Corinthians 12:11](../../../kjv/2-corinthians/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 [2 Corinthians 11:1](../../../kjv/2-corinthians/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*, c., 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.

Verse [2 Corinthians 12:12](../../../kjv/2-corinthians/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?

Verse [2 Corinthians 12:13](../../../kjv/2-corinthians/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.

Verse 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 [1 Corinthians 16:5](../../../kjv/1-corinthians/16/5), and [2 Corinthians 1:15](../../../kjv/2-corinthians/1/15); [2 Corinthians 1:16](../../../kjv/2-corinthians/1/16). He now formed it a *third time*, having more probability of seeing them now than he had before. See [2 Corinthians 13:2](../../../kjv/2-corinthians/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 [2 Corinthians 11:20](../../../kjv/2-corinthians/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 [1 Corinthians 4:15](../../../kjv/1-corinthians/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.

Verse 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.

Verse 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, c., 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.

Verse 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.

Verse 18. ***I desired Titus*** — I never sent any to you but *Titus* and *another brother*; [2 Corinthians 8:6](../../../kjv/2-corinthians/8/6); [2 Corinthians 8:18](../../../kjv/2-corinthians/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*.

Verse 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.

Verse 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, [2 Corinthians 7:6](../../../kjv/2-corinthians/7/6); [2 Corinthians 7:16](../../../kjv/2-corinthians/7/16), c. 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*, &c., 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*.

Verse [2 Corinthians 12:21](../../../kjv/2-corinthians/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 ταπεινωση 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***, c.] 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 [Acts 20:35](../../../kjv/acts/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 [2 Corinthians 12:9](../../../kjv/2-corinthians/12/9): *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 *labourer is worthy of his hire*. He who labours 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.

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