--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 747 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/747/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 747. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/747/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 747. 2 Corinthians · 16 of 18 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/747/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/747/#p-N [¶0] waters--rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life. [¶1] robbers--perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea. [¶2] the heathen--Gentiles. [¶3] in the city--Damascus, [Ac 9:24], ; Jerusalem, [Ac 9:29]; Ephesus, [Ac 19:23]. [¶4] false brethren--([Ga 2:4]). [¶5] 27. fastings--voluntary, in order to kindle devotions ([Ac 13:2], ; ; [1Co 9:27]); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on [2Co 6:5]. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences. [¶6] cold ... nakedness--"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare [Ac 28:2]; [Ro 8:35]). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:; [Ga 4:13], ), such heroic self-devotion seems almost superhuman" [Conybeare and Howson]. [¶7] 28. without--"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, [Col 2:1]): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support English Version. [¶8] the care--The Greek implies, "my anxious solicitude for all the churches." [¶9] 29. I ... weak--in condescending sympathy with the weak ([1Co 9:22]). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin]. [¶10] offended--by some stumbling-block put in his way by others: the "weak" is most liable to be "offended." [¶11] I burn not--The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander]. [¶12] 30. glory of ... infirmities--A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket ([2Co 11:33]). A character utterly incompatible with that of an enthusiast (compare [2Co 12:5], [9, 10]). [¶13] 31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke ([Ac 9:25]) afterwards recorded it (compare [Ga 1:20]), [Bengel]. It may ALSO refer to the revelation in [2Co 12:1], standing in beautiful contrast to his humiliating escape from Damascus. [¶14] 32. governor--Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford]. ### Chapter 12 [¶16] [2Co 12:1-21]. 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. [¶17] 1. He proceeds to illustrate the "glorying in infirmities" ([2Co 11:30]). He gave one instance which might expose him to ridicule ([2Co 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 [1Sa 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 ([Da 2:19], 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration. [¶18] of--that is, from the Lord; Christ, [2Co 12:2]. [¶19] 2. Translate, "I know," not "I knew." [¶20] a man--meaning himself. But he purposely thus distinguishes between the rapt and glorified person of [2Co 12:2], , and himself the infirmity-laden victim of the "thorn in the flesh" ([2Co 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 ([Ro 7:25]). Here, however, the latter is the prominent thought. [¶21] in Christ--a Christian ([Ro 16:7]). [¶22] 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 ([Ac 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. [¶23] 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. [¶24] caught up--([Ac 8:39]). [¶25] to the third heaven--even to, &c. These raptures (note the plural, "visions," "revelations," [2Co 12:1]) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" ([2Co 12:4]) [Clement of Alexandria, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [Bengel] ([Lu 23:43]; [Re 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," [2Co 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 ([Ep 4:10]). [¶26] 3. Translate, "I know." [¶27] out of--Most of the oldest manuscripts read "apart from." [¶28] 4. 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 ([Joh 3:12]; [1Co 2:9]). A man may hear and know more than he can speak. [¶29] 5. 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. [¶30] 6. For--Not but that I might glory as to "myself" ([2Co 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," [2Co 11:1], 16, 17). [¶31] think of me--Greek, "form his estimate respecting me." [¶32] heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple ([Ac 14:12], ), and shaking off a viper ([Ac 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] ([Joh 5:44]; ). [¶33] 7. exalted above measure--Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel]. [¶34] abundance--Greek, "the excess"; exceeding greatness. [¶35] given ... me--namely, by God ([Job 5:6]; [Php 1:29]). [¶36] thorn in the flesh--([Nu 33:55]; [Eze 28:24]). Alford thinks it to be the same bodily affliction as in [Ga 4:13], . 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, [1Pe 2:20]). [¶37] messenger of Satan--who is permitted by God to afflict His saints, as Job ([Job 2:7]; [Lu 13:16]). [¶38] 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." [¶39] 8. For--"concerning this thing." [¶40] 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 [2Co 12:9], and Greek, [2Co 12:7], "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up." [¶41] the Lord--Christ. Escape from the cross is not to be sought even indirectly from Satan ([Lu 4:7]). "Satan is not to be asked to spare us" [Bengel]. [¶42] 9. said--literally, "He hath said," implying that His answer is enough [Alford]. [¶43] is sufficient--The trial must endure, but the grace shall also endure and never fail thee [Alford], ([De 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]. [¶44] my strength--Greek, "power."