Paul indicates in verse 2 that he was caught up (arpagenta) or taken up by force into the third heaven (God's heaven - "Shamayim" in the Hebrew) fourteen years prior to his writing about this incident; he knows not whether he was in the body or out of the body. God knows, and Paul knows it was a real experience. He was raptured to the throne room (Revelation 4:1, 2) of Jehovah God where Jesus Christ sits at God's right hand (Psalm 110:1; Hebrews 1:3; Colossians 3:1). So Paul not only met Jesus on the road to Damascus but also in this experience. He repeats himself in verse 3 for emphasis. Of course John the Apostle had a similar experience (Revelation 4 and 5). Paul refers to this event with great modesty and simplicity. "The time of this event, fourteen years before which some say was about A. D. 44, puts it probably within the period of his stay at Antioch (Acts 11:26), previous to his first missionary tour, and prevents the identification of this with any of the recorded visions of Paul" (Gould, p. 216). This third heaven or Paradise according to the Hebrew concept was where the manifestation and presence of God is; the first heaven is that of the atmosphere, the second that of the stellar spaces, and the third to which the Son of God ascended; the third heaven which is the abode of the saints made perfect, where are the angels and archangels, cherubim and seraphim -- Paradise. The word Paradise probably comes from the Persian word for "beautiful garden" or "park." The same word is used for the garden of Eden in the Old Testament. In the New Testament the word paradise is used three times - here, Luke 23:43 and Revelation 2:7. "Paradise...is not a shadowy waiting room, but a blissful abode within the very courts of heaven itself. Its glory is that of the ultimate heavenly glory, namely, the glory of the presence of the Son of God (cf. Revelation 7:9ff; 22:1ff)" (Hughes, p. 438).
4 - 6 "Paul's uncertainty as to whether the rapture experienced was in the body or not indicates that a bodily rapture was not regarded by him as an impossibility" (Hughes, p. 431). Paul relates that he was caught up into Paradise (Paradeison) and heard words unspeakable (arreta) or hitherto unexpressed, which were not lawful (exon), or he was not at liberty to reveal, for man to utter (lalesai) or speak; the message was supernal. He speaks almost as if there were two Pauls. Evidently Paul attended seminary in heaven; how long he stayed he does not tell us. So he is as much an apostle as are the other Eleven who were with the Lord for three years during His public ministry. He relates to the Galatians (1:12, 16; 2:1 - 10) that he was taught by the revelation of Jesus Christ. Paul did not want to glory in the revelation, but rather in his infirmities (astheneiais) or weaknesses. In verse 6 Paul states that he will forbear (pheidomai) or refrain from glorying in his revelation, but he wants the Corinthians to know that his opponents cannot match his experiences.
7 - 10 A thorn (skolops), pole or stake in the flesh was given Paul to keep him from boasting or exalting himself above measure (huperairomai) or to keep him from being too elated because of his revelation experience. This thorn in the flesh was a messenger of Satan to buffet (kolaphize) or strike him; the original word meant to hit with the fist, so the messenger of Satan kept "slapping Paul in the face," and Paul now sees that it was God's will for it to be so. The word skolops is a piece of wood or stick; a pole or stake; splinter, such as would cause pain if it penetrated the flesh (Yeager, p. 528). Whether his thorn in the flesh were a physical illness or not is not known. Speculations run wild as to the illness of the flesh - eye disease (such as ophthalmia), epilepsy, earache, headache or malarial fever; Paul did not reveal what the thorn was so we must remain silent. God permitted this malady to keep Paul humble and submissive to His will. "What seems to be an incapacitating conquest by Satan's messenger is transformed into a triumph of grace and a vindication of the sovereignty of Almighty God" (Hughes, p. 450). One is reminded of Job (1:12; 2:6) which read, "And the Lord said unto Satan, Behold, all that (Job) hath is in thy power; only upon himself put not forth thine hand...Behold, he is in thine hand; but save his life." Of course, we are told what Satan did to Job, but we are not shown how Satan inflicted Paul. It was necessary to show Paul that he only held the treasure in an earthen vessel. "Does the Lord answer prayer when we in faith petition him? The answer is in the affirmative in light of John's statement on prayer (I John 5:14, 15); however, God's will is the principal factor in answering our prayers. God hears our petitions but fulfills them only when they are in accord with His will. He seeks to advance our spiritual well-being, which in Paul's case was humility brought about by the messenger of Satan" (Kistemaker, p. 419).
Spurgeon wrote, "What a happy people God's people ought to be, when a curse becomes to them a blessing! If the thorn be a blessing, what must the blessing itself be? What a sad thing it must be not to be a believer in Christ, because thorns we shall have if we are not in Christ, but those thorns will not be blessings to us. I understand drinking bitter medicine, if it is to make me well; but who would drink wormwood and gall with no good result to follow? Remember that He who sent Paul and if you will trust Him you shall be saved from the thorn of unforgiven sin, the fear of the wrath to come" (Biblical Illustrator, Volume XLIV, p. 474).
In verses 9 and 10 the readers are told that Paul sought the Lord three times to remove the thorn, but the only answer Paul received after his third request was, "(God's) grace is sufficient for thee (arkei soi e charis mou)" or "My grace is enough; for my strength is made perfect in weakness." Christ's grace suffices and abides. Since God's will was done, Paul stated, "Most gladly (edista) or with great delight therefore will I rather glory in my infirmities, that the power of Christ may rest (episkenose) upon me or descend upon me" like a tabernacle over me, like the shechinah glory (the abiding presence of Jehovah God) that descended upon the mercy seat in the tabernacle of Moses during the wilderness wanderings of the people of Israel (Exodus 25:8, 9, 22)." This verse contains a paradox - "my strength is made perfect in weakness." Slowly Paul learned this supreme lesson, but it will never leave him (Romans 5:2; II Timothy 4:6 - 8). "This is not the cry of a fanatic rejoicing in pain. Paul's glorying rests on the assurance that only in this low estate will he be protected by the overshadowing power of Christ. The expression may rest upon me means literally, 'may pitch his tent upon me,' i.e., as Hodge comments, 'may dwell of old in the tabernacle' (see Exodus 40:34)" (Tasker, p. 179). Paul throughout the remainder of his life was reminded daily that God's grace was sufficient for every need with reference to himself, his ministry and his suffering. Paul came to thank God that He denied his request. He has come to find out that that denial was a denial of love. "Therefore, I take pleasure (eudoko) or consider myself fortunate in infirmities, in reproaches (hubresin) or insolence, in necessities (anagkais) or needs, in persecutions, in distresses (stenochoriais) or anguishes for Christ's sake; for when I am weak, then I am strong." In comparison to concern for his thorn in the flesh, other things were minor. Paul experienced these things not because he was unsaved or backslidden, but God had a reason for permitting these things to happen to him as one of His servants. He learned to trust in Jehovah God and His will for his life. When he is weak physically, then is he strong spiritually. Paul would be content to bear his burden cheerfully.
11, 12 Here comes the sarcasm again; he makes one more apology for glorying. It has been foolish for Paul to glory, but he claims that it was forced upon him by the Corinthians. Paul wanted to show the Corinthians that he was God's true messenger and those so-called superlative teachers who sought to lead them astray were false teachers and prophets. It was Paul who had patiently worked signs (semeiois) or miracles, wonders (terasin) or unusual occurances, and mighty deeds (dunamesin) or powerful works among them; these manifested that he was a true apostle. The Twelve were able to do these mighty works as a token of their authority (Matthew 10:1, 8; Acts 2:22; Romans 15:18, 19; Hebrews 2:4) and so could Paul. Gould says of these three New Testament words, "one denoting them as tokens of divine approval; another by the wonder that they inspire; and the third by the power that they display" (p. 219). 13 - 15 Paul now chides the Corinthians that they show him how they were treated inferior (essothete) or less favored than other churches. Do they feel cheated that he did manual work instead of living off them while in Corinth? He did not want to be burdensome, did he do wrong? He begs for the Corinthian's forgiveness for this wrong (adikian) or injustice. Herein is more sarcasm; he was not guilty of mistreatment of the church. In verse 14 "Paul is now in readiness for his third visit to Corinth. Titus, the carrier of II Corinthians, was to go on ahead, accompanied by the 'messengers of the churches,' to complete the collection for the poverty-stricken Christians at Jerusalem (8:16 - 24; 9:3 - 5)" (Hughes, p. 459). Paul manifests a deep yearning to visit the Corinthians. He now speaks of a principle that the spiritual parents should lay up (thesaurizein) or treasure up for their spiritual children, rather than the children lay up for the parents. Spiritual parents should feel indebted to their spiritual children rather than the other way around. If Paul comes to visit he will not ask for financial assistance. "A Christian need not provide for the financial security of the preacher who led him to Christ, but the preacher should provide for the spiritual welfare of his converts (II Corinthians 11:9, 10)" (Yeager, p. 539).
Paul will gladly spend (dapaneso) or incure obligation and be spent (ekdapanethesomai), consumed by you or exhaust by spending everything he has for the Corinthians to show his abundant love for them; however, it seems the more he loves them the less they love him. He was willing to be spent to the uttermost. Paul wanted the Corinthians to know that he will exert every effort to serve them financially, physically, psychologically and socially; he will pour out his very soul for them because he loves them with a godly love. Paul writes to the Corinthians like a father to a son, "but sternness and affection dwell together in a father's heart; they are not mutually exclusive. True parental love demands discipline, not indulgence. It cannot rejoice in unrighteousness (13:6)" (Hughes, p. 463).
16 - 18 Paul will not burden (katebaresa) or press the Corinthians down financially; he will not act in a crafty way, although he has caught them with guile (dolo) or deceit. He will continue to show the Corinthians his sincerity of heart. Robertson says, "Moffat has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical" (Volume IV, p. 268). "Did I make a gain (apestalka), overreach you or take advantage of you by any of them whom I sent unto you? He expects a negative answer. Probably he had sent Titus and another close friend to assist them. Paul reiterates what he had written earlier (7:2), "...We have wronged no man, we have corrupted no man, we have defrauded no man." "I exhorted (parekalesa), urged or desired Titus, and with him I sent a brother. Did Titus make a gain (epleonektesen) or defraud of you? Walked we not in the same spirit? Walked we not in the same steps?" He expects a negative answer to the first question and positive answers to the other questions. Titus and Luke (or whoever the other brother was) surely conducted themselves in Corinth as Paul's agents, exactly as he did and as he still would had he gone again to Corinth in person. There was no exploitation of the Corinthian's money (Yeager, p. 543).
19 - 21 "Again, think ye that we excuse (apologoumetha) or make defense of ourselves unto you? We speak before God in Christ; but we do all things, dearly beloved, for your edifying (oikodomes) or building up." Paul, instead of defending himself before them, he is speaking before God; he calls God in Christ for a witness of how he and his associates have treated the Corinthians; they have tried to edify the church. "With graphic pen pictures Paul describes what had been going on against him during his long absence" (Robertson, p. 269). "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 (epis) or quarrelings, envyings (zelos) or jealousies, wraths (thumoi) or indignations, strifes (epitheiai) or contentions, backbitings (katalaliai), slander or evil speaking, whisperings (psithurismoi) or gossip, conceit (phusioseis), pompous egotism or swellings, disorders (akatastasiai) or tumults; and lest, when I come again, my God will humble me among you, and that I shall bewail (pentheso) or mourn many who have sinned already (proemartekoton) or sinned before, and have not repented of the uncleanness (akatharsia) and fornication (proneia) or immorality and lasciviousness (aselgeia) or filth which they have committed (eprazan) or indulged in." Evidently Paul felt that there were some in the church at Corinth who had not repented, and he is hoping that after receiving the epistle they will do so before he visited with them. It will be humiliating to him to find the Corinthians still living in sin, and Paul will feel like he has been a failure. If he visits them before they repent, he will need to take some drastic action with them.
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