2 Corinthians 12:2-10 Biblical Commentary
THE CONTEXT: Paul had enemies in Corinth, and he wrote in his defense. In the passage immediately preceding this one, he outlined his credentials: In 12:1, Paul says, "Boasting is necessary," by which he apparently means that he must respond to the false accusations of his opponents, the false apostles (11:13). But then he shows his distaste for boasting, saying, "It is not profitable." He then moves on to his real agenda, "but I will move on to visions and revelations of the Lord." In 12:2ff., Paul tells of an ascent into heaven in the third person, but most scholars believe that he is really telling of an incident that he experienced personally (first person).
That kind of ascent into heaven has Biblical antecedents.
The portion of this text that most often finds its way into sermons is the passage in verses 7-9 where Paul speaks of the thorn in his flesh and the Lord's response to Paul's pleas for relief: "My grace is sufficient for you, for my power is made perfect in weakness."
2 CORINTHIANS 12:2-4 - CAUGHT UP INTO PARADISE
2 I know a man in Christ, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven. 3 I know such a man (whether in the body, or outside of the body, I don't know; God knows), 4 how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
"I know a man in Christ" (v. 2a). As noted above, Paul couches this report in the third person, as if he were talking about someone else. However, verses 1, 5, and 7 (especially 7) suggest that he is talking about himself. Scholars have suggested several possible reasons why Paul would have spoken about himself in the third person. I favor the idea that Paul, with reservations about boasting, uses the third person to distance himself from boasting about his part in this vision.
"fourteen years ago" (v. 2b). This would have been about 40-44 A.D., several years after Saul/Paul's Damascus Road vision of the risen Christ. The vision that Paul will describe now is another vision.
"whether in the body, I don't know, or whether out of the body, I don't know; God knows" (v. 2c). By the time that Paul wrote this epistle, the church was being threatened by a Gnostic dualistic heresy that believed that the material world and the physical body are unholy--and that the spiritual world and spiritual body are holy. No one who subscribed to Gnosticism could imagine that a man in bodily form could ascend into a heavenly realm.
Such a notion is contrary to the Judeo-Christian view that (1) God created the world and all that is in it, and God's creation is holy and (2) the physical and spiritual are united in humans, and both physical and spiritual are holy. It is also at odds with the Incarnation, in which God became flesh and dwelt among us full of grace and truth (John 1:14)
So with this verse, Paul leaves open the possibility that he ascended into a heavenly realm in bodily form
(thus opposing the Gnostic viewpoint). He denied knowing, however, whether he ascended in bodily form or not, which left open the possibility that this was an out of body experience.
"such a one caught up into the third heaven" (v. 2d). In verse 4, he will say that the man was "caught up into Paradise," apparently equating the third heaven and Paradise.
The people of that time and place thought of heaven as an overarching dome (or firmament) from which the sun, moon, and stars hung. Rain fell through holes or windows in the firmament.
They also thought in terms of multiple heavens--three, five, or seven heavens stacked above the earth. In this case, Paul is using the three-heaven model, and is saying that he has been caught up into the highest heaven, the abode of God.
"I know such a man (whether in the body, or outside of the body, I don't know; God knows)" (v. 3). See the comments above on verse 2c.
"how he was caught up into Paradise" (Greek: paradeisos) (v. 4a). The word Paradise was borrowed from Persia, where a paradise was a park or garden--often surrounded by a wall--often a retreat for a king. For the Jews, the word would bring to mind the Garden of Eden (see Genesis 2:8).
The word paradise (paradeisos) is used on two other occasions in the New Testament: On the first occasion, the thief on a cross said to Jesus, "Lord, remember me when you come into your Kingdom." Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise" (Luke 23:42-43). On the second occasion, Jesus is addressing the church at Ephesus, which has done many things right but has "abandoned the love you had at first." Jesus warns that they must repent, or he will remove their lampstand from its place. But he also promises, "To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God" (Revelation 2:4-7).
"and heard unspeakable words, which it is not lawful for a man to utter" (v. 4b). Paul has been very open in his proclamation of the Gospel and his theological writings. However, on this occasion he has been made privy to Godly secrets meant for him only. He is not free to divulge them to other mortals. The point of these Godly secrets is that God has taken Paul into his confidence, and that gives Paul authority in the face of his opposition in Corinth.
2 CORINTHIANS 12:5-6 - I WILL NOT BOAST
5 On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. 6 For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me, or hears from me.
"On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses" (v. 5). Paul feels free to boast about the confidence that God placed in him fourteen years ago, because that helps to establish his legitimacy in the face of his opponents in Corinth.
However, he finds it much more comfortable to boast in his weaknesses. The reason is simple. His ministry finds its power, not in Paul's strength, but in God's power. Paul knows that he brings nothing essential to the table except for his willingness to go where God leads him and to do what God tells him to do. He is weak, but God is strong.
"For if I would desire to boast, I will not be foolish; (Greek: aphron) for I will speak the truth" (v. 6a). The Greek word aphron is composed of a (not or without) and phren (wisdom or understanding)--so it means "without wisdom or understanding" or "foolish." Paul can boast without making foolish claims, because he limits himself to telling the truth.
"But I refrain, so that no man may think more of me than that which he sees in me, or hears from me" (v. 6b). Although Paul could boast, he refrains from doing so. He is satisfied to have people judge him on his merits--on what they see in him or hear from him.
LESSON BEGINS:
2 CORINTHIANS 12:7-9 - A THORN IN THE FLESH
7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to torment me, that I should not be exalted excessively. 8 Concerning this thing, I begged the Lord three times that it might depart from me. 9 He has said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
"By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn (Greek: skolops) in the flesh" (v. 7a). After hearing "unspeakable words, which it is not lawful for a man to utter," (v. 4b) Paul might be tempted to pride and boastfulness. But God countered that temptation by inflicting on him some sort of misery that Paul refers to as "a thorn (skolops) in the flesh."
A skolops was a sharp object, such as a splinter, thorn, hook, or stake. Thorn is a good translation here, but splinter or hook would also be appropriate.
A skolops could be physical (some sort of physical limitation or misery--something that would cause pain), spiritual (wounded pride, fear, etc.), or metaphorical (Paul's enemies in Corinth might have been his thorn in the flesh). Tertullian thought the thing that afflicted Paul might be an earache or a headache. Others have suggested that the affliction might have to do with Paul's eyesight (see Galatians 6:11).
This misery gave Paul pause from any inclination to be boastful. For one thing, it distracted his attention from the exalted revelation he had seen, and focused it on his human frailty.
Anyone who has ever experienced a deep wound by a splinter or thorn can appreciate how that works. Whether we suffer a stubbed toe, a hammered finger, or a deeply embedded thorn, we might be 99 percent healthy but are likely to spend most of our attention on the one percent that is giving us pain.
"a messenger of Satan to torment me, that I should not be exalted excessively" (v. 7b). This reminds us of the book of Job, where God gave Satan permission to afflict Job severely (but not to take his life) as a test of Job's faith.
Some afflictions are like that--given by God to keep our pride in check or to test our faith. But many afflictions are self-inflicted. That is usually the case with addictions (tobacco, alcohol, drugs, or pornography). It is often the case with certain behaviors, such as allowing our anger to rage unchecked. But whatever the cause of our afflictions, self-generated or not, they can be a God-send to get our attention and to help us to seek spiritual footing.
"Concerning this thing, I begged (Greek: parakaleo) the Lord three times that it might depart from me" (v. 8). The Greek word parakaleo combines two words, para (near) and kaleo (to call), and means to call near--to invite--to beseech--to exhort. In this verse, Paul speaks of this triple prayer for relief to emphasize how desperately he wanted God to remove this affliction.
"He has said to me, 'My grace (Greek: charis) is sufficient for you, for my power is made perfect (Greek: teleo) in weakness'" (v. 9a). Grace (charis) is a significant word in the New Testament. The use of charis in the New Testament has its roots in the Hebrew word hesed, used in the Old Testament to speak of God's lovingkindness, mercy, and faithfulness. The Lord told Paul that the Lord's grace would help Paul to overcome his affliction.
Note that all but the first few words of verse 9a are in quotation marks. I checked the commentaries to see if this was a quotation from the Old Testament, only to realize that it was a record of the words that the Lord spoke to Paul.
"Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me" (v. 9b). With regard to Paul's "weakness," he acknowledged that people said of him, "His letters are weighty and strong, but his bodily presence is weak, and his speech is contemptible" (2 Corinthians 10:10). But Paul has said, "The foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Corinthians 1:25).
Now he relates that the Lord said, "My grace is sufficient for you, for power is made perfect in weakness" (v. 9a). Paul can be content in his weakness, knowing that "God chose what is weak in the world to shame the strong" (1 Corinthians 1:27). Jesus manifested the power of weakness at the cross, and continued to manifest it through the person of the apostle Paul.
2 CORINTHIANS 12:10 - I TAKE PLEASURE IN WEAKNESS
10 Therefore 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.
"Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake" (v. 10a). Paul has experienced all these things: Weakness, injury, necessity (the absence of that which is necessary), persecution, and distress. But he has borne these burdens lightly, knowing that they serve an eternal purpose. He is committed to Christ, and endures all manner of hardship "for Christ's sake."
"For when I am weak, then am I strong" (v. 10b). Paul has compared himself and his colleagues to clay jars--common and delicate but holding a treasure (4:7). He has said that they are "pressed on every side, yet not crushed; perplexed, yet not to despair; pursued, yet not forsaken; struck down, yet not destroyed" (4:8-9). He has survived every kind of adversity by God's grace.
His opponents charged that "His letters are weighty and strong, but his bodily presence is weak, and his speech is despised" (10:10). But Paul countered, "It isn't he who commends himself who is approved, but whom the Lord commends" (10:18). It is the Lord's approval that makes Paul strong--strong even in the midst of his weakness.
BLB: Study Guide for 2 Corinthians 12 & 13
A. The Strength of Grace in Weakness - Paul's vision and its legacy in his life.
2. (2 Cor. 12:7) The presence of Paul's thorn in the flesh.
7 Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me-to keep me from exalting myself!
a. And lest I should be exalted above measure by the abundance of the revelations: Paul's vision was so impressive that it would have been easy for him to be exalted above measure by the abundance of the revelations. He could have gloried in himself, or caused others to glory in him because of this experience.
i. Paul was not immune to the danger of pride. No one is. "The best of God's people have in them a root of pride, or a disposition to be exalted above measure, upon their receipt of favours from God not common to others." (Poole)
b. To prevent being exalted above measure, Paul was given something: a thorn in the flesh was given to me. In this, Paul reveals the real reason for telling of his heavenly vision: not to glorify himself, but to explain his thorn in the flesh.
i. It seems that everyone could see the thorn in the flesh Paul suffered from. It was no secret. His heavenly vision was a secret until now, but everyone saw the thorn. Some among the Corinthian Christians probably thought less of Paul because of his thorn in the flesh, but they knew nothing of the amazing spiritual experience that lay behind it!
ii. "He says, 'There was given to me.' He reckoned his great trial to be a gift. It is well put. He does not say, 'There was inflicted upon me a thorn in the flesh,' but 'There was given to me.'" (Spurgeon)
c. What is a thorn in the flesh? When we think of a thorn, we think of a somewhat minor irritation. But the root word Paul uses for thorn here describes a tent stake, not a thumbtack!
i. In the ancient Greek translation of the Old Testament known as the Septuagint, the word skolops (thorn) shows "something which frustrates and causes trouble in the lives of those afflicted." (Kruse)
d. A thorn in the flesh was given to me, a messenger of Satan to buffet me: In a strange way, the thorn was both given (ultimately given by God), but it was also a messenger of Satan.
i. Satan probably jumped at God's permission to afflict Paul, and did so with malice towards the apostle. But God had a purpose in it all, and allowed Satan's messenger to successfully keep Paul from being exalted above measure.
ii. To buffet me means that this thorn in the flesh, the messenger of Satan, "punched" Paul. He felt that he was beaten black and blue by this messenger of Satan.
iii. Paul, punched about by the devil? Who would have thought it? "Perhaps you have looked into the face of a Christian who is always smiling, who never seems to have any worry, is always happy and radiant and, as you have thought about your own circumstances, you have said in your heart, 'I wish I were he! He seems to have no problems. He doesn't have to take what I do.' But perhaps you have lived long enough, as I have, not know that sometimes the most radiant face hides great pressures, and often the man who is being most blessed of God is being most buffeted by the devil." (Redpath)
e It is interesting to consider what a counselor without a Biblical perspective would have said to Paul. Imagine that Paul tells the counselor about his great infirmity, his troublesome "thorn in the flesh," and how Paul feels weak and powerless to continue on against it. We might imagine that the counselor would say, "Well Paul, what you need a positive mental outlook to meet this problem." Or, he might say "Paul, the power is within you to conquer over this infirmity; you should look deep within the inner man to find the resources for success." Perhaps the counselor would then tell Paul "What you really need a support group of caring individuals." Or he might even seek to challenge Paul by saying "Paul, if you really had faith, you would be delivered from this thorn in the flesh." Some of this advice might be good in different circumstances. But Paul will take his problem to the Wonderful Counselor, and He will have something different to say.
3. (2 Cor. 12:8) Paul's prayer regarding the thorn in the flesh.
8 Concerning this I implored the Lord three times that it might leave me.
a. Concerning this thing I pleaded with the Lord: Paul did exactly what he told others to do in a time of trouble. Paul believed for himself what he wrote in Philippians 4:6: Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.
b. I pleaded with the Lord three times: In fact, Paul repeatedly prayed about this thorn in the flesh. We might imagine that when the thorn in the flesh first appeared, Paul thought, "This is no problem. I'll just give it to the Lord in prayer." But nothing happened when he prayed. So he thought, "This is a tough one," and prayed again. When nothing happened after praying the third time, he knew God was trying to tell him something.
i. Some think that Paul is using a Hebrew figure of speech that really means much more than three times. "That does not mean three times. It is the Hebrew figure for ceaselessly, continuously, over and over again." (Morgan)
ii. Some say it is unspiritual and evidence of little faith to pray for something more than once. That would be surprising to Paul, who pleaded with the Lord three times, and to Jesus, who prayed with the same words three times in His agony in the Garden of Gethsemane (Mark 14:39-41).
iii. But there was nothing wrong with Paul's prayer. "God respecteth not the arithmetic of our prayers, how many they are; not the rhetoric of our prayers, how neat they are; nor the geometry of our prayers, how long they are; nor the music of our prayers, how melodious they are; nor the logic of our prayers, how methodical they are; but the divinity of our prayers, how heart-sprung they are. Not gifts, but graces prevail in prayer." (Trapp)
c. Paul's prayer was passionate. He pleaded with the Lord about this matter. We might even wonder if he wasn't surprised when the prayer was not answered the first or second time.
d. That it might depart from me: Paul's initial prayer was to escape the suffering this thorn in the flesh brought him. Paul was no masochist. When he suffered, his first instinct was to ask God to take it away.
i. But when his passionate, repeated plea for deliverance was not answered, it must have concerned Paul. It added another dimension to this trial. The trial had a physical dimension, in that it was a thorn in the flesh. It had a mental dimension, in that it was a messenger of Satan. And it had a spiritual dimension, in that it was an unanswered prayer.
e. What exactly was Paul's problem? We simply don't have enough information to say precisely, but that hasn't prevented many commentators and teachers from giving their opinion.
i. Some have seen it mainly as spiritual harassment. Others have thought it was persecution. Many have suggested it was a physical or mental ailment. Some have said this was Paul's struggle with lustful and sinful thoughts.
ii. Among Christians, Tertullian gives the earliest recorded guess at the exact nature of Paul's problem. He thought the thorn in the flesh was an earache or a headache.
iii. In more modern times, historian Sir William Ramsay offered the suggestion that Paul's infirmity was a type of malaria common to the area that he served as a missionary. Sufferers of this type of malaria suffer attacks when under stress, and they "feel a contempt and loathing for self, and believes that others feel equal contempt and loathing." This malarial fever also produces severe headaches, described by sufferers as being "like a red-hot bar thrust through the forehead."
iv. Each of these suggestions is possible, but God had a definite purpose in not revealing the exact nature of Paul's thorn. If we knew exactly what Paul's thorn was, then everybody who was afflicted, but not in exactly the same way, might doubt that Paul's experience was relevant for them. God wanted everyone with any kind of thorn in the flesh to be able to put themselves in Paul's shoes. "I generally find that each expositor has selected that particular thorn which had pierced his own bosom." (Spurgeon)
4. (2 Cor. 12:9-10) God's provision to Paul through his thorn in the flesh.
9 And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong.
a. And He said to me: God had a response for Paul. The answer was not what Paul was initially hoping for, or expecting. But God still had a response for Paul. We often close our ears to God if He responds in a way we were not hoping for, or expecting.
b. My grace is sufficient for you, for My strength is made perfect in weakness: Instead of removing the thorn from Paul's life, God had given, and would give, His grace to Paul. The grace God gave Paul was sufficient to meet his every need.
i. Paul was desperate in his desire to be relieved of this burden. But there are two ways of taking away a burden. It can be done by removing the load, or it can be done by strengthening the shoulder bearing the load. Instead of taking away the thorn, God would strengthen Paul under it, and God would show His strength through Paul's apparent weakness.
ii. To do this, Paul had to believe that God's grace is sufficient. We really don't believe God's grace is sufficient until we believe we ourselves are insufficient. For many of us, especially in American culture, this is a huge obstacle. We are the people who idolize the "self-made man" and want to rely on ourselves. But we can't receive God's strength until we know our weakness. We can't receive the sufficiency of God's grace until we know our own insufficiency.
iii. "Great tribulation brings out the great strength of God. If you never feel inward conflicts and sinking of soul, you do not know much of the upholding power of God; but if you go down, down, into the depths of soul-anguish till the deep threatens to shut her mouth upon you, and then the Lord rides upon a cherub and does fly, yea, rides upon the wings of the wind and delivers your soul, and catches you away to the third heaven of delight, then you perceive the majesty of divine grace. Oh, there must be the weakness of man, felt, recognised, and mourned over, or else the strength of the Son of God will never be perfected in us." (Spurgeon)
c. How did God's grace make the difference? How did it meet Paul's need at this point?
i. Grace could meet Paul's need because it expresses God's acceptance and pleasure in us. When we receive His grace, we enjoy our status of favor and approval in God's eyes. Grace means that God likes us, that He is favorably disposed towards us; we have His approval and promise of care.
ii. Grace could meet Paul's need because it was available all the time. When we sin or fail, it does not put us outside of the reach of God's grace. Since grace is given freely to us in Jesus, it can't be taken at later because we stumble or fall. When we come to God by faith, through the blood of Jesus, His grace is ever ready to meet and minister to our insufficiencies.
iii. Grace could meet Paul's need because it was the very strength of God. So much of the power of this world is expressed in things that can only bring harm and destruction. But God loves to show His power through His goodness and grace. Sometimes we associate goodness with cowardice or timidity. But when we do, we take a worldly perspective about power and strength, and we deny God's truth about the strength of grace and love. Grace is not weak or wimpy. Instead, it is the power of God to fulfill what we lack.
d. My grace is sufficient for you: You may emphasize any aspect of this you please.
i. "My grace is sufficient for you." Grace is the favor and love of God in action. It means He loves us and is pleased by us. Can you hear it from God? "My love is enough for you." Isn't it true?
ii. "My grace is sufficient for you." Whose grace is it? Jesus' grace. Isn't His love, His favor, enough? What will Jesus fail at? Remember to that Jesus suffered thorns. He cares. He knows.
iii. "My grace is sufficient for you." It is right now. Not that it will be some day. Right now, at this moment, His grace is sufficient. You thought something had to change before His grace would be enough. You thought, "His grace was sufficient once. His grace may be sufficient again. But not now, not with what I am going through." But God's word stands. "My grace is sufficient for you." Spurgeon wrote, "It is easy to believe in grace for the past and the future, but to rest in it for the immediate necessity is true faith. Believer, it is now that grace is sufficient: even at this moment it is enough for thee."
iv. "My grace is sufficient for you." Redpath explains this aspect best: "Do you see the humor of the situation? God's grace: me. His grace sufficient for little me! How absurd to think that it could ever be any different! As if a little fish could swim in the ocean and fear lest it might drink it dry! The grace of our crucified, risen, exalted, triumphant Saviour, the Lord of all glory, is surely sufficient for me! Do you not think it is rather modest of the Lord to say sufficient?"
v. "My grace is sufficient for you." I'm so glad God didn't say, "My grace is sufficient for Paul the Apostle." I might have felt left out. But God made it broad enough. You can be the you in for you. God's grace is sufficient for you! Are you beyond it? Are you so different? Is your thorn worse than Paul's, or worse than many others who have known the triumph of Jesus? Of course not.
vii. "This sufficiency is declared without any limiting words, and therefore I understand the passage to mean that the grace of our Lord Jesus is sufficient to uphold thee, sufficient to strengthen thee, sufficient to comfort thee, sufficient to make thy trouble useful to thee, sufficient to enable thee to triumph over it, sufficient to bring thee out of it, sufficient to bring thee out of ten thousand like it, sufficient to bring thee home to heaven ... O child of God, I wish it were possible to put into words this all-sufficiency, but it is not. Let me retract my speech: I am glad that it cannot be put into words, for if so it would be finite, but since we never can express it, glory be to God it is inexhaustible, and our demands upon it can never be too great. Here let me press upon you the pleasing duty of taking home the promise personally at this moment, for no believer here need be under any fear, since for him also, at this very instant, the grace of the Lord Jesus is sufficient." (Spurgeon)
vii. "John Bunyan has the following passage, which exactly expresses what I myself have experienced. He says that he was full of sadness and terror, but suddenly these words broke in upon him with great power, and three times together the words sounded in his ears, "My grace is sufficient for thee; my grace is sufficient for thee; my grace is sufficient for thee." And "Oh! Bethought," says he, "that every word was a mighty word unto me; as 'My,' and 'grace,' and 'sufficient,' and 'for thee'; they were then, and sometimes are still, far bigger than others be." He who knows, like the bee, how to suck honey from flowers, may well linger over each one of these words and drink in unutterable content." (Spurgeon)
e. Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me: Through his infirmities, God made Paul completely dependent on His grace and on His strength. But it was all for good. Paul's continued - even forced - dependence upon God made him stronger than he would have ever been if his revelations had made him proud and self-sufficient.
i. Many of us think that real Christian maturity is when we come to a place where we are somewhat "independent" of God. The idea is that we have our act so together that we don't need to rely of God so much day to day, moment to moment. This isn't Christian maturity at all. God deliberately engineered debilitating circumstances into Paul's life so he would be in constant, total dependence on God's grace and God's strength.
ii. Many people see God as a parent that we outgrow. Once we're mature, once we have overcome certain obstacles in life, we can shake off God just the same as we shook off the authority of our parents. And some of us treat God the same way we treat our parents. We give Him a measure of respect, we give Him His due - but we no longer feel we really have to obey Him any more. In our hearts, we have moved out of the house. We think we can make our own rules in life as long as we have supper at God's house once a week and give the "old man" a little recognition.
iii. Many harbor a longing for the day when the Christian life will become "easy." We hope for a time when the major struggles with sin are behind us, and now we go on to bigger and better things without much of a struggle. That day is an illusion. If the apostle Paul himself constantly experienced weakness, who are we to think that we will surpass him?
iv. In fact, the illusion of strength and independence actually leaves someone in a weaker place. "There is nothing more hindering the work of God than the uplifted and proud Christian." (Morgan)
v. "Ministers of the Gospel especially should banish all thoughts of their own cleverness, intellectual ability, culture, sufficiency for their work, and learn that only when they are emptied can they be filled, and only when they know themselves to be nothing are they ready for God to work through them." (Maclaren)
vi. "God works through the man who has been wiped clean and turned inside out, his life emptied before the Lord until he is hopelessly weak, that no flesh might glory in His presence." (Redpath)
f. Therefore I take pleasure in infirmities: In the end, Paul does not resign himself to his fate; he welcomes it. He rejoices that God has forced him to rely on the grace and strength of God all the more, so he can say, when I am weak, then I am strong.
i. Paul was at such a level of spiritual strength and maturity that God had to deliberately introduce a thorn in the flesh. Most of us provide our own thorns, and half an honest look will show us enough weakness to make us constantly and totally rely on the grace and strength of Jesus. But even if we were to grow to the spiritual strength and maturity of a Paul, God would say to us as well: "I need to keep you depending on Me in everything. Here is something to depend on Me for." This is a place of victory, not of discouragement!
ii. "In the Christian perspective there is no place for the aimless non-resistance of dispirited resignation." (Hughes)
g. Paul's pleasure in infirmities is not the sick musing of an ascetic, thinking that we are justified before God by our sufferings. Paul didn't seek out his thorn in the flesh!
i. "The concept, so pernicious in the Church at a later date, of courting martyrdom, of practising asceticism, and even of embracing dirt, disease, and destitution as means to the acquisition of favour before God, is diametrically opposed to the Apostle's mind and to the whole tenor of the gospel in the New Testament, for it is a concept governing a way of life for one's own sake, with a view to making oneself righteous and acceptable before God - a concept of works, not faith." (Hughes)
h. For when I am weak, then I am strong: What triumph! What can the world do to such a man so firm in the grip of Jesus? God did not allow this thorn in the flesh to punish Paul, or to keep him weak for the sake of weakness. God allowed it to show a divine strength in Paul.
i. Think about this man Paul. Was he a weak man or a strong man? The man who traveled around the ancient world spreading the gospel of Jesus despite the fiercest persecutions, who endured shipwrecks and imprisonment, who preached to kings and slaves, who established strong churches and trained up their leaders was not a weak man. In light of his life and accomplishments, we would say that Paul was a very strong man. But he was only strong because he knew his weaknesses, and looked outside of himself for the strength of God's grace. If we are going to live lives of such strength, we also must understand and admit our weaknesses, and look to God alone for the favor, approval and work of grace that will strengthen us for any task. It was the grace-filled Paul who said, "I can do all things through Christ who strengthens me." (Philippians 4:13)
ii. "The valleys are watered with rain to make them fruitful while the summits of lofty mountains remain dry. A man must become a valley if he wants to receive the heavenly rain of God's spiritual grace." (Calvin)
iii. "From all this I gather, that the worst trial a man may have may be the best possession he has in this world; that the messenger of Satan may be as good to him as his guardian angel; that it may be as well for him to be buffeted of Satan as ever it was to be caressed of the Lord himself; that it may be essential to our soul's salvation that we should do business not only on deep waters, but on waters that cast up mire and dirt. The worst form of trial may, nevertheless, be our best present portion." (Spurgeon)
i .To summarize, instead of using his experience to glorify himself (as the "super apostles" among the Corinthian Christians did), Paul relates how his whole glorious experience humbled him more than ever.
i. All Paul's enemies could see was the thorn; they could not see how and why it was there. But Paul knew, and so he rejoiced even in his thorn in the flesh.
ii. Of course, the greatest example of the principle Paul is communicating was lived by Jesus Himself. "Could anyone on earth be more meek than the Son of God to be hung on the cross, hung in our place that He might redeem us from our sins? As that point of absolute weakness was met by the mighty power of God as He raised Him from the dead, I wonder if the pressure of the thorn in Paul's life was a reminder of the power of the cross." (Redpath)
iii. Yet, we should never think that in our lives, the mere presence of a thorn means the glory and strength of Jesus will shine in us and through us. You can resist God's grace, and refuse to set your mind on Jesus, and find your thorn cursing you instead of blessing you. "Without the sanctifying power of the Holy Spirit, thorns are productive of evil rather than good. In many people, their thorn in the flesh does not appear to have fulfilled any admirable design at all; it has created another vice, instead of removing a temptation." (Spurgeon)
A. Examine Yourselves - Paul warns the Corinthians to examine themselves before he comes.
1. (2 Cor. 13:1-4) Paul promises to come with severity, if necessary.
1 This is the third time I am coming to you. EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE WITNESSES. 2 I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone, 3 since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you. 4 For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.
a. This will be the third time I am coming to you: On his first visit to Corinth, Paul founded the church and stayed a year and six months (Acts 18:11). His second visit was a brief, painful visit in between the writing of 1 Corinthians and 2 Corinthians. Now he is prepared to come for a third time.
b. By the mouth of two or three witnesses every word shall be established: Paul quotes this passage from Deuteronomy 19:15, and quotes it in reference to his coming visit. Either the two or three witnesses are Paul's three visits, or the testimony of his associates. But the point of the quotation is to remind the Corinthian Christians that he comes this time as a judge. He has enough evidence to write, "If I come again I will not spare."
i. Those are strong words: "I will not spare." But the situation among the Corinthian Christians called for strong leadership. A Christian pastor must never let authority to corrupt into authoritarianism, yet "Rebellion against an appointed minister is rebellion against the higher power that appointed him." (Hughes)
c. Since you see a proof of Christ speaking in me: Paul's opponents, the most eminent apostles among the Corinthian Christians (2 Corinthians 11:5 and 12:11), said they wanted to see more "power" from Paul. He seemed to weak and humble for their liking. So, Paul addresses this thinking: "You want to see proof of Christ speaking in me? Fine. When I come the third time, you will see the power of God in my rebuke as I clean house. So clean it up before I come."
i. For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you. Just as Jesus displayed weakness, yet now reigns in power, so Paul will come with similar power after having shown the Corinthian Christians his weakness.
ii. "It would seem that in their immaturity the Corinthians were unimpressed by Christlike gentleness and meekness ... but were overawed by arbitrary displays of power." (Harris)
2. (2 Cor 13:5-8) A plea for self examination.
5 Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you-unless indeed you [e]fail the test? 6 But I trust that you will realize that we ourselves [f]do not fail the test. 7 Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may [g]appear unapproved. 8 For we can do nothing against the truth, but only for the truth.
a. Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? Paul asks the Corinthian Christians to consider a sobering question: "Am I really a Christian?"
i. We are rightly concerned that every believer have the assurance of salvation, and know how to endure the attacks that come from Satan in this area. At the same time, we also understand that there are some who assume or presume them are Christians when they are not. It is a challenge to all: Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?
ii. We are often very ready to examine and test others. But first, and always first, we must examine and test ourselves. "That was the trouble at Corinth. They criticized Paul and failed to examine themselves." (Redpath)
iii. "To examine yourself, in fact, is to submit to the examination and scrutiny of Jesus Christ the Lord - and this never to fix attention on sin but on Christ - and to ask Him to reveal that in you which grieves His Spirit; to ask Him to give you grace that it might be put away and cleansed in His precious blood." Self examination "takes the chill away from your soul, it takes the hardness away from your heart, it takes the shadows away from your life, it sets the prisoner free." (Redpath)
iv. "Now, 'prove yourselves.' Do not merely sit in your closet and look at yourselves alone, but go out into this busy world and see what kind of piety you have. Remember, many a man's religion will stand examination that will not stand proof. We may sit at home and look at our religion, and say, 'Well, I think this will do!'" (Spurgeon)
v. Unless indeed you are disqualified: Paul knew there were some among the Corinthian Christians who were disqualified for eternal life and salvation. Their thinking was worldly because they were of the world, not of the Lord. This is a hard truth to confront, but it is better to know now than when it is too late! The word for disqualified is simply the negative of the word for test in this same passage. If we don't examine ourselves and test ourselves now, we may find that we ultimately don't pass the test and are disqualified.
b. What are to look for when we examine and test ourselves? We are to see that Jesus Christ is in you. We are not to look for perfection, in ourselves or in others; but we should see real evidence of Jesus Christ in us.
i. "Now, what is it to have Jesus Christ in you? The Roman Catholic hangs the cross on his bosom; true Christian carries the cross in his heart; and a cross inside the heart, my friends, is one of the sweetest cures for a cross on the back. If you have a cross in your heart - Christ crucified in you, the hope of glory - all the cross of this world's troubles will seem to you light enough, and you will easily be able to sustain it. Christ in the heart means Christ believed in, Christ beloved, Christ trusted, Christ espoused, Christ communed with, Christ as our daily food, and ourselves as the temple and palace wherein Jesus Christ daily walks." (Spurgeon)
c. But I trust that you will know that we are not disqualified: Paul is anticipating a counter-question. "Paul, you ask us to examine ourselves. Well, why don't you examine yourself? Maybe you aren't a Christian after all!" Paul dismisses this question out of hand. It is so apparent that we are not disqualified that he simply trusts that they recognize the truth of it.
i. Even so, Paul admitted, "though we may seem to be disqualified." If one judges a genuine Christian life by worldly standards (emphasizing "power" and "success"), Paul might seem to be disqualified. It was by these standards that Job's friends were convinced that his hardships were the result of sin in his life. But one could only say that by judging with worldly standards.
d. Paul, even as an apostle, could do nothing against the truth. Even the apostles were not above the truth. Paul could only work effectively for the truth, not against the truth.
i. "This passage is of special interest as fixing the limits of all ecclesiastical power, whether ordinary or miraculous ... The promise of our Lord, that what the church binds on earth shall be bound in heaven, is limited by the condition that her decisions be in accordance with the truth." (Hodge)
ii. "It is right to make examination of the doctrine of any man who speaks in the Church, whatever title he may claim, until Christ has manifested Himself in his teaching, for then it is not Christ that is being judged but the man. But when it is clear that it is God's Word that is being proclaimed, then what Paul says holds good, that it is God Himself who is being disbelieved." (Calvin)
