2 Corinthians 12:6

2Co 12:6. Οὐκ ἔσομαι ἄφρων, I shall not be a fool) In the preceding chapter also he spake the truth, and yet he ascribes folly to himself; namely, because he gloried concerning things by no means glorious [viz. his sufferings], hence of things most glorious.—φείδομαι, I forbear) I treat of these things sparingly.—μή τις, lest any one) O how many are there even among theologians, who have no reverent dread in treating of such things! [Not a few allow themselves to be thought of both at home and abroad more highly than is lawful; but how remarkably may they be considered as defrauding themselves in that way of a share in the honour which is in the power of GOD. If indeed you rejoice in the privileges of the sons of GOD, see that this your light may shine, but remember to use with caution and moderation extraordinary circumstances.—V. g.]—βλέπει· ἀκούει, sees, hears) in common life, while I am unable to prevent it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_12:6. Γάρ] is not indeed or however (Flatt and others), nor are we, with Rückert, to supply a μέν after ἐάν; but the thought, for which γάρ assigns the reason, isby a frequent usage very natural with the lively train of thought (see especially, Hartung, Partikell. I. p. 464 ff.; Baeumlein, Partik. p. 83 f.)as resulting of itself, not expressly set forth; it is implied in the οὐ καυχήσομαι εἰ μὴ κ.τ.λ., in so far as these words presuppose that Paul could boast, if he would. In reference to this he continues: for in case I possibly shall have wished, etc. Comp. Winer, p. 422 [E. T. 568]. Osiander wrongly refers γάρ to the first half of 2Co_12:5; for the second half contains the leading thought and the progressive point of the passage. According to Ewald, Paul means the time of judgment, when he shall wish really to glory, whereas now he refrains. In this case he must have subsequently at least written νῦν δὲ φείδομαι in order to be understood, and even then the reference of the θελήσω to the day of judgment, in the absence of any express designation of the latter, would only be very indirectly indicate.

ἐάν] does not stand for κἄν any more than at 2Co_10:8 (in opposition to Rückert).

οὐκ ἔσομαι ἄφρων] glancing back to 2Co_11:1; 2Co_11:16 ff., but spoken now in entire seriousness, expressing the folly of the vaunting which injures the truth.

φείδομαι δέ] sc. τοῦ καυχᾶσθαι, i.e. but I keep it back, make no use of it. Comp. Xen. Cyr. i. 6. 35, iv. 6. 19; Soph. Aj. 115; Pind. Nem. ix. 20. 47; LXX. Job_33:18; Wis_1:11; Dissen, ad Pind. p. 488; Porson, ad Eur. Or. 387.

μή τις εἰς ἐμὲ λογίσηται κ.τ.λ.] Purpose of the φείδομαι δέ: in order that no one may judge in reference to me beyond that, as which he sees me (i.e. supra id quod vidit esse me, Beza), or what he possibly hears from me (out of my mouth), i.e. in order that no one may form a higher opinion of me than is suggested to him by his being eye-witness of my actions, or by his being, it may be, an ear-witness of my oral ministry. Many in Corinth found his action powerless and his speech contemptible (2Co_10:10); but he wished still to call forth no higher judgment of himself than one consonant to experience, which could not but spontaneously form itself; hence he abstains from the καυχᾶσθαι, although he would speak the truth with it. On λογίσηται, comp. 2Co_11:5; Php_3:13; 1Co_4:1, al. Ewald takes it: in order that no one may put to my account. This, however, would be expressed by μή τις ἐμοὶ λογίσ.

The τί (possibly) is to be explained as a condensed expression: si quid quando audit. See Fritzsche, Diss. II. p. 124; Schaefer, ad Dem. IV. p. 232; Bremi, ad Aesch. II. p. 122 f. On ἐξ ἐμοῦ, comp. Herod. iii. 62, and the Latin audio ex or de aliquo. See Madvig, ad Cic. Fin. p. 865.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 12:6 . ἐὰν γὰρ θελήσω καυχ . κ . τ . λ .: we must supply a suppressed clause: “And yet, as you see, if I did choose to boast, I should keep within the truth” is the sense. For if I should desire to glory, I shall not be foolish ( cf. 2Co 11:1 and 2Co 12:11 ), for I shall speak the truth (2Co 11:31 ); but I forbear, lest any man should account of me above that which he seeth me to be or heareth from me . He is anxious that he should be judged, not by his report of his own spiritual experiences, but by his laborious and painful life in the service of the Gospel. It is instructive to notice that he does not bring forward this vision as evidence of the truth of doctrine; he only mentions it incidentally and with reserve as a Divine manifestation of which he might legitimately boast, if he chose. On the other hand, he appeals to the fact that he had seen the Risen Christ (1Co 9:1 ; 1Co 15:8 ) as of great evidential importance, which indicates that he believed that vision to be “objective” in a sense in which the visions of an ecstatic trance are not.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For--Not but that I might glory as to "myself" (Co2 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," Co2 11:1, Co2 11:16-17).

think of me--Greek, "form his estimate respecting me."

heareth of me--Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Act 14:12-13), and shaking off a viper (Act 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; Joh 12:43).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. For if I should desire. Lest what he had said, as to his having no inclination to glory, should be turned into an occasion of calumny, and malevolent persons should reply — “You are not inclined for it, because it is not in your power, he anticipates such a reply. “I would have it quite in my power,” says he, “on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it.” He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it — “I spare you,” but I prefer to understand it as meaning — “I refrain,” or, as I have rendered it, “I forbear.”

Lest any one should think of me He adds the reason — because he is contented to occupy the station, which God has assigned him. “My appearance,” says he, “and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed.” Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) For though I would desire to glory . . . He had said in the preceding verse that he will glory only in his infirmities. He is about to lay bare to their gaze the greatest of all those infirmities. “If I should boast of that,” he says, “I shall not be acting as a madman does” (the thought of insanity is throughout dominant in the words “fool” and “folly”), “for I will confine myself to a simple statement of fact.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. For though I would desire to glory] St Paul here identifies himself with the man who saw the visions. ‘I shall not be foolish, even if I do boast, for I shall only be speaking the truth. But I refrain.’

forbear] See ch. 2Co_1:23, 2Co_9:6, 2Co_13:2, where the word is the same in the Greek. Also 1Co_7:28, and Rom_8:32; Rom_11:21.

lest any man should think] It is not visions or revelations, however exalted, for which a man ought to be esteemed, but his conduct and the message with which he is entrusted.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For this thing I besought the Lord thrice,.... With respect to the thorn in the flesh, the messenger Satan, who gave him so much continual disturbance. This sent him to the throne of grace, to request of the Lord,

that it, or rather, "he might"

depart from me: this request greatly confirms the above sense, for it can hardly be thought the apostle would be so importunate about the removal of a common bodily affliction; and he knew that the corruption of his nature would remain with him as long as he was in the body; and as for afflictions, reproaches, and persecutions for the Gospel's sake, he was well apprized they would abide him wherever he went; but that so troublesome an adversary might depart, as it must be greatly desirable, so it was a very proper request: and it is made to a very proper person, to the "Lord" Jesus Christ; who in the days of his flesh had such power over the devils, as to dispossess them from the bodies of men by a word speaking, and held them in subjection, and in a panic fear of him; and when upon the cross, he spoiled principalities and powers, and in the latter day will bind Satan with a chain, and shut him up in the bottomless pit for a thousand years. This request was made thrice, not with any view to the three persons in the Godhead, Father, Son, and Spirit; nor to the three usual times of prayer in a day, morning, noon, and night; nor is any exact number of times intended; but the sense is, that he frequently besought the Lord on this account.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

Ver. 6. Lest any men should think of me] Let no man, saith Gregory, desire to seem more than he is, that so he may be more than he seems. It pleaseth me not, saith Augustine, that by many I am thought to be that which I am not. For truly they love not me, but another for me, si non quod sum, sed quod non sum diligunt, if they love not what I am, but what I am not.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For though I would desire to glory - I take this to be a solemn and serious declaration of the irony which precedes; and that Paul means to say seriously, that if he had a wish to boast as other people boasted, if he chose to make much of his attainments and privileges, he would have enough of which to make mention. It would not be mere empty boasting without any foundation or any just cause, for he had as much of which to speak in a confident manner pertaining to his labors as an apostle, and his evidence of the divine favor, as could be urged by any one. “I might go on to speak much more than I have done, and to urge claims which all would admit to be well-founded.”

I shall not be a fool - “It would not be foolish boasting; for it would be according to truth. I could urge much more than I have done; I could speak of things which no one would be disposed to call in question as laying the foundation of just claims to my being regarded as eminently favored of God; I could seriously state what all would admit to be such.”

For I will say the truth - That is, “Whatever I should say on this subject would be the simple truth. I should mention nothing which has not actually occurred. But I forbear, lest some one should form an improper estimate of me.” The apostle seems to have intended to have added something more, but he was checked by the apprehension to which he here refers. Or perhaps he means to say that if he should boast of the vision to which he had just referred; if he should go on to say how highly he had been honored and exalted by it, there would be no impropriety in it. It was so remarkable that if he confined himself strictly to the truth, as he would do, still it would he regarded by all as a very extraordinary honor, and one to which no one of the false teachers could refer as laying a foundation for their boasting.

Lest any man should think of me ... - The idea in this part of the verse I take to be this. “I desire and expect to be estimated by my public life. I expect to be judged of men by my deeds, by what they see in me, and by my general reputation in respect to what I have done in establishing the Christian religion. I am willing that my character and reputation, that the estimate in which I shall be held by mankind, shall rest on that. I do not wish that my character among people shall be determined by my secret feelings; or by any secret extraordinary communication from heaven which I may have, and which cannot be subjected to the observation of my fellow-men. I am willing to be estimated by my public life; and however valuable such extraordinary manifestations may be to me as an individual; or however much they may comfort me, I do not wish to make the basis of my public reputation.

I expect to stand and be estimated by my public deeds; by what all people see and hear of me; and I would not have them form even a favorable opinion of me beyond that.” This is the noble language of a man who was willing to enjoy such a reputation as his public life entitled him to. He wished to have the basis of his reputation such that all people could see and examine it. Unlike enthusiasts and fanatics, he appealed to no secret impulses; did not rest his claims for public confidence on any special communications from heaven; but wished to be estimated by his public deeds. And the important truth taught is, that however much the communion we may have with God; however much comfort and support in prayer and in our favored moments of fellowship with God; or however much we may fancy in this way that we are the favorites of heaven; and however much this may support us in trial: still this should not be made the foundation of claim to the favorable opinions of our fellow-men.

By our public character; by our well-known actions; by our lives as seen by people, we should desire to be estimated, and we should be satisfied with such a measure of public esteem as our deportment shall fairly entitle us to. We should seldom, perhaps, refer to our moments of secret, happy, and most favored communion with God. Paul kept his most elevated joys in this respect, secret for fourteen years: what an example to those who are constantly emblazoning their Christian experience abroad, and boasting of what they have enjoyed! We should never refer to such moments as a foundation for the estimate in which our character shall be held by our fellow-men. We should never make this the foundation of a claim to the public confidence in us. For all such claims; for all the estimate in which we shall be held by people, we should be willing to be tried by our lives. Paul would not even make a vision of heaven; not even the privilege of having beheld the glories of the upper world, though a favor conferred on no other living man, a ground of the estimate in which his character should be held! What an example to those who wish to be estimated by secret raptures, and by special communications to their souls from heaven! No. Let us be willing to be estimated by people by what they see in us; to enjoy such a reputation as our conduct shall fairly entitle us to. Let our communion with God cheer our own hearts; but let us not obtrude this on people as furnishing a claim for an exalted standard in their estimation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If I should have a mind to glory, I should not be a fool; for I would not glory in things that were not true. And though a man, in speaking things of himself which are true, may sometimes betray folly (viz. where he doth it merely to set forth himself, and make himself to appear a greater person than indeed he is); yet for a man to glory of himself, where the honour of God is concerned in the vindication of himself from reproaches and calumnies, speaks not any folly.

But (saith the apostle) I forbear, having no desire that any should think of me above what he seeth in me, or heareth of me from others’ mouths, and not mine own.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Though I would—If I should. He abstains from glorying over his present self, not because he might not, if he were anxious, so glory.

Will— Would.

Truth—There are personal points on which his personal glorifying would not be folly, but truth.

Think of me above—He might so unfold his personal points as to show himself truly superior to their view of his personality; but he prefers to leave them to the simple impression made upon them from merely seeing and hearing him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I forbear; literally, I spare; i.e. I refrain from boasting. Should think of me; literally, that no man should estimate concerning me beyond what he sees me (to be), or hears at all from my own lips. If he were to tell them more of his revelations, he might encourage them to think more of him than he deserves or wishes.

Vers. 6-10.

Soul schooling.

though," etc. These words teach us several things concerning soul discipline.

I THAT THE EXERCISE OF SPIRITUAL DISCIPLINE IS EXPEDIENT FOR THE BEST OF MEN. Paul required it. He says, "Lest I should be exalted above measure.

1. Pride is a great spiritual evil. This is implied in the discipline with which the apostle was now visited. "To be exalted above measure or, "overmuch is, of course, to be proud, and to be proud is to be in a position inimical to soul progress.

2. Good men have sometimes great temptations to pride. Paul"s temptation seems to have arisen from the "abundance of the revelation" of which he speaks.

II THAT THE MODE OF SPIRITUAL DISCIPLINE IS SOMETIMES VERY PAINFUL. Paul was visited with a "thorn in the flesh." What the thorn was is a question for speculation; our object is practical. Two things deserve notice here.

1. That suffering stands connected with Satan. This painful dispensation was a "messenger from Satan." The great original sinner is the father of suffering.

2. Both suffering and Satan are under the direction of God. He uses them as his instruments for good. Satan himself is the servant of the Holy One.

III THAT THE MEANS OF SPIRITUAL DISCIPLINE ARE SOMETIMES MISUNDERSTOOD. Paul prays to be delivered from that "thorn in the flesh" which was sent for his good, and he does so frequently Notice:

1. The ignorance which sometimes marks our prayers. We often pray against our own interests. There are some blessings which are positively promised by God, such as pardon for sin, etc., for which we may pray incessantly; and there are others which we may esteem desirable, but which are not promised. These we must seek in submission to his will.

2. The kindness of God in not always answering our prayers. He knows what is best. The great Father may refuse the cry of his children for toys here, but he will give them estates in the great hereafter.

IV THAT THE SUPPORTS UNDER SPIRITUAL DISCIPLINE ARE ALWAYS ABUNDANT. "My grace is sufficient for thee: for my strength is made perfect in weakness." Observe:

1. The nature of the support. "Strength." What matters the weight of the burden it the strength is equal to bear it with ease?

2. The principle of the support. "Grace." It comes, not from merit, but from grace free and unbounded.

3. The influence of the support. "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." "Rest upon me." Spread over me like a tent to screen me from the scorching sun. "I glory in my infirmities." The cup may be bitter, but it has curative virtues. Tempests may toss, but those storms will purify the atmosphere round the heart and bear us away from scenes on which our hearts are set. All prayer is answered when the mind of the suppliant is brought into cordial submission to the Divine will.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For if I should resolve to glory - Referring to, I might glory of such a glorious Revelation. I should not be a fool - That is, it could not justly be accounted folly to relate the naked truth. But I forbear - I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Unusual tribulations:

v. 6. For though I would desire to glory, I shall not be a fool; for I will say the truth; but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

v. 7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me, lest I should be exalted above measure.

v. 8. For this thing I besought the Lord thrice that it might depart from me.

v. 9. And he said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness. Most gladly, therefore, will I rather glory in my infirmities that the power of Christ may rest upon me.

v. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake; for when I am weak, then am I strong.

Paul implies that there are other matters, labors and experiences, which he might well make subjects of boasting: For if I should want to boast, I shall not be foolish, for the truth I should speak. Without becoming guilty of folly and madness, and with a full and proper regard for the truth, he could make statements which would well serve as a basis for boasting. Note: If occasion demand? that self-glory must be resorted to, then the folly is not his that asserts the truth, but his that rises against it. But for his own person Paul here forbears, lest any man should make an estimate of him above that which he sees him to be or hears from him. He wants the facts of his laborious and painful life in the service of the Gospel to speak for themselves. On the basis of what the Corinthians saw in him, of what they know of him and of his activity as the Lord’s apostle, he wants to be judged and esteemed. A true servant of Christ does not seek honor for himself, does not want to base the reputation he enjoys upon his own statements, but upon that which every right-minded person sees in him and hears of him. His one effort is always, in word and deed, to prove himself a faithful servant of Christ.

The Lord Himself aided the apostle in his efforts toward humility: And on account of the unusual greatness of the revelations, in order that I should not be exalted above measure, there is given to me a thorn in the flesh, an angel of Satan, that he might buffet me, that I should not be exalted overmuch. The construction of the sentence and the employment of a noun instead of an adjective, emphasizes the extraordinary nature of the special revelations which were vouchsafed to Paul. But he was a man, and as such he was subject to the temptations of the flesh; there was danger that he might haughtily and insolently exalt himself above others, since the Lord had distinguished him in this manner. Therefore there was given to him an infirmity, apparently a bodily infirmity of some kind, the exact nature of which has been a matter of much conjecture. It was in the nature of a thorn, not an impalement on a stake, as some would have it, but an acute, piercing agony, a vexatious irritation, which bore down upon some particular part of his body. It was not continuous in nature, but he was buffeted by it, it came upon him in blows. It was the messenger of Satan, who smote him as he did Job. Satan was permitted to send his messenger to trouble the body of God’s servant, in order that both body and soul might remain the Lord’s.

This tribulation was so fierce and agonizing that Paul sought relief: On account of this thing thrice I besought the Lord that it might depart from me. On three special occasions he had made this infirmity the object of a distinct petition, asking for its removal, and undoubtedly his pleading had been done in the right manner, in true faith, in firm confidence. An answer was finally given him, and though it was not that which his spirit longed for, it was sufficient to strengthen and console him in his affliction: And He said to me, Sufficient to thee My grace; for My strength in weakness is made perfect. It was an answer given at that time which retained its power to the present day. The apostle had, by faith, been given the grace of God in Jesus; that was his possession. He knew that God was his dear Father, whose every thought and action was in his interest. In the very midst of tribulation and affliction, therefore, he was taken care of in the best possible way; in his very weakness the power of the Lord had an opportunity to be effective. He must be brought to the point that he despairs of his own strength, abilities, and talents, then the Lord’s almighty power can use him as a tool and instrument of mercy. "What do you imagine this to be, dear Paul? My strength cannot be effective but only in your weakness. You must be weak, you must suffer, sigh, be miserable and weak for your own good, in order that you may finally, with suffering and battling, gain the victory and become a great apostle. If you will not be weak, My power can do nothing in you. If I am to be your Christ and you, in turn, are to be My apostle, then you must harmonize your weakness with My strength, your foolishness with My wisdom, My life with your death. " Mark: God leads His children in a remarkable manner especially such as He intends for important positions in His Church. By various proofs of His mercy and grace He strengthens them for the struggles and sufferings which they must undergo for His name’s sake. And yet he also sends them special trials and tribulations, in order that they do not become addicted to spiritual pride. As a true Father He thus educates and trains His children for the positions which they are to hold, always with the final aim that His name may be exalted.

And so Paul concludes this passage: Most gladly will I therefore rather glory in my weaknesses, in order that the power of Christ may rest on me, may spread its tent over me and live in me. Not a word of dissatisfaction and lamentation will the apostle utter in the midst of his sufferings, since he has the conviction of faith that the power of Christ is protecting him and helping him. He repeats: Wherefore I am fully satisfied in weaknesses, in insults, in necessities, in persecutions and distresses, for the sake of Christ; for when I am weak, then am I strong. Those very experiences which another person would regard as evidences of the wrath of God, his own various weaknesses, the insults which he had to bear, the necessities in which he found himself, the persecutions and distresses which came upon him from both Jews and Gentiles, Paul knows to be proofs of God’s fatherly devotion. The more he is conscious of his own weakness and inability in carrying out the work entrusted to him by the Lord, the more the strength of the Master can become effective in him. "St. Paul’s words are more than a verbal paradox: they express the fact, to which history abundantly testifies, that the world’s throne is the Cross."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me . [Now, if I should desire to boast, I should not need to foolishly vaunt myself as to imaginary things, but I could confine myself to truth, and tell many wonderful experiences of visions exposed to my eyes and revelations imparted to my mind. But I forbear to proceed further, lest any man should think of me as more excellent than my conduct or my speech would indicate. This I do not want. I desire no exaggerated reverence, but seek only that goodwill and esteem which my conduct merits.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6–9. For though I would desire to glory, I should not be a fool. He could declare things truthfully that would show that his boast was not empty vanity.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

As Paul defends his apostleship from God, he tells of the weakness that God gave him to keep him humble.

General Information:

When Paul speaks of his "thorn in the flesh," he reveals that he is the man he spoke of in 2 Corinthians 12:2-5.

no one will think more of me than what he sees in me or hears from me

"no one will give me more credit than what he sees in me or hears from me"

because of the surpassing greatness of the revelations

"because those revelations were so much greater than anything anyone else had ever seen"

a thorn in the flesh was given to me

This can be stated in active form. AT: "God gave me a thorn in the flesh" or "God allowed me to have a thorn in the flesh" (See: Active or Passive)

a thorn in the flesh

Here Paul's physical problems are compared to a thorn piercing his flesh. AT: " an affliction" or "a physical problem" (See: Metaphor)

a messenger from Satan

"a servant of Satan"

to afflict me

"to torment me"

overly proud

"too proud"

translationWords

boast

fool

true

reveal

proud

flesh

messenger

Satan

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. ἀκούει (אBD3FG 17, 37, 67, g Copt. Arm. Aeth.) rather than ἀκούει τι (א3DKLP, d f Vulg. Goth.).

6. ἐὰν γὰρ θελήσω. If he chooses to glory of matters in which he was not a mere passive recipient, or of revelations which he has the right to disclose, he will not be foolish in so doing; for he will say nothing but what is true. But he abstains, lest any should get a more exalted idea of him than their experience of the Apostle’s conduct and teaching confirms. He desires to be judged by his ministerial work, not by what he can tell, however truly, of his privileges. Some take θελήσω as fut. indic. and hold that it implies that he does wish: but it may be aor. subjunct. Blass (§ 65. 5) contends that there is no certain instance of ἐάν with the fut. indic.; everywhere the reading is doubtful. But in Luk 19:40; Act 8:31 the evidence is strong: comp. 1Th 3:8; 1Jn 5:15. Winer, p. 369. For the timeless aor. infin. comp. 2Co 2:7, 2Co 5:4; 1Co 14:19; 1Co 16:7. Here ἄφρων used without irony. For φείδομαι absolute comp. 2Co 13:2 μὴ φείσῃ (Isa 54:2); οὐκ ἐφείσατο (Ps. Sol. 17:14): also Eur. Tro. 1285: elsewhere in the N.T. with a genitive; in the LXX. with ἀπό, περί, ὑπέρ, ἐπί τινι, ἐπί τινα.

μή τις εἰς ἐμὲ λογίσηται. Lest any man should count (2Co 3:5, 2Co 5:19, 2Co 10:2; 2Co 10:7; 2Co 10:11, 2Co 11:5) of me. The constr. is rare: comp. εἰς ἐμὲ ἐλογίσαντο πονηρά (Hos 7:15).

ἢ ἀκούει ἐξ ἐμοῦ. Or heareth from me: ‘of me’ (A.V.) is misleading. It is his own preaching, not what others say of him, that is meant. Comp. παρʼ ἐμοῦ ἥκουσας (2Ti 1:13; 2Ti 2:2; also Act 9:13; Act 10:22; Act 28:22).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] For (supply the sentence for which γάρ renders a reason: ‘Not but that I might boast concerning myself if I would’)—if I shall wish to boast ὑπὲρ ἐμαυτοῦ), I shall not be a fool (I shall not act rashly or imprudently, for I shall not boast without solid ground for it): for I shall speak the truth:—but I abstain (reff.), that no one may reckon of me (reff. and add εἰς μαλακίαν σκώπτων, Demosth. 308. 18) beyond (by a standard superior to that furnished by) what he sees me (to be), or hears (if τι form part of the text, or hears any thing: a pleonastic construction = ἢ εἴ τι ἀκούει) from me. Lest he should seem to undervalue so legitimate a subject of boasting, he alleges the reason why he abstains: not that he had not this and more such exaltations, truly to allege: but because he wished to be judged of by what they really had seen and heard of and from himself in person.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. ἐὰν γὰρ θελήσω καυχήσασθαι. ‘For if I should desire to glory of revelations which I am allowed to disclose, or of things in which I was active and achieved something, I shall not be foolish in so doing (11:1, 16), for I shall be saying what is true’ (5:11). If θελήσω is fut. indic., it may imply that he does desire to do so; but it is probably aor. subjunct. Blass, § 65. 5, holds that in N.T. there is no certain example of ἐάν with fut. indic.; but Luk 19:40 and Act 8:31 are hardly doubtful, and ἐάνπερ ἐκπληρώσουσιν occurs in a papyrus of 2nd cent. b.c.. Winer, p. 369; Burton, § 254; J. H. Moulton, p. 168. The timeless aor. infin. after such verbs as θέλω, βούλομαι, δύναμαι, ἐλπίζω is normal; 2:7, 5:4; 1Co 14:19, 1Co 14:16:7; etc. Burton, § 113.

φείδομαι δέ. We have this absolute use of φείδομαι again 13:2: cf. Isa 54:2. In N.T. it is elsewhere followed by a gen., in LXX by a prep., ἀπό, περί, ὑπέρ, ἐπί.

μή τις εἰς ἐμὲ λογίσηται. ‘Lest any man should count of me, form an estimate of me.’ The constr. is unusual, but it probably does not mean ‘lay to my credit,’ which would almost require ἐμοί. In Hos 7:15 εἰς ἐμὲ ἐλογίσαντο πονηρά means ‘they imagined mischief against me.’

ὑπὲρ ὃ βλέπει με ἢ ἀκούει ἐξ ἐμου. ‘Above that which he seeth in me or heareth from me.’ He wishes to be judged, not by what he tells them respecting his exceptional privileges, but by what their own experience of him tells them, by his conduct, preaching, and letters. ‘Of me’ for ἐξ ἐμοῦ (AV) is misleading: he does not desire to be judged by what people say of him; it is the words that come from him that count. In 2Ti 1:13, 2Ti 2:2 we have παρʼ ἐμοῦ ἠκούσας.

After ἀκούει א3 D * E * K L P, d e f Vulg. Goth. Syr-Hark. add τις: א * B D3 F G 17 67, g Copt. Arm. Aeth. omit. It is probably an interpolation. Divergence of F from f

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.