6. For though I would desire to glory<\/em> ] 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.’<\/p>\n forbear<\/em> ] See ch. 2Co 1:23<\/span>, 2Co 9:6<\/span>, 2Co 13:2<\/span>, where the word is the same in the Greek. Also 1Co 7:28<\/span>, and Rom 8:32<\/span>; Rom 11:21<\/span>.<\/p>\n lest any man should think<\/em> ] 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.<\/p>\n For though I would desire to glory – <\/B>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.<\/P> I shall not be a fool – <\/B>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.<\/P> For I will say the truth – <\/B>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.<\/P> Lest any man should think of me … – <\/B>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.<\/P> 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.<\/P> 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.<\/P><\/p>\n Verse 6<\/span>. I shall not be a fool<\/B><\/I>] Who that had got such honour from God would have been fourteen years silent on the subject?<\/P> <\/P> I will say the truth<\/B><\/I>] 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>-I will say no more on this subject.<\/P> <\/P> Lest any man should think of me above<\/B><\/I>] The apostle spoke of these revelations for two<\/I> purposes: first<\/I>, lest his enemies<\/I> might suppose they had cause to think meanly<\/I> of him; and, secondly<\/I>, having said thus much, he forbears to speak any farther of them, lest his friends<\/I> should think too highly<\/I> of him. It is a rare gift to discern when<\/I> to speak<\/I>, and when<\/I> to be silent<\/I>; and to know when enough is said on a subject, neither too little<\/I> nor too<\/I> much<\/I>.<\/P><\/p>\n 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. <\/P> But<\/B> (saith the apostle) I forbear, <\/B>having no desire that any should think of me above what he seeth in me, or heareth of me<\/B> from others mouths, and not mine own. <\/P> <\/p>\n 6. For<\/B>Not but that I mightglory as to “myself” (2Co12:5<\/span>); “FOR if Ishould desire to glory, I shall not be a fool”; for I havethings to glory, or boast of which are good matter for glorying of(not mere external fleshly advantages which when he gloried in [2Co11:1-33<\/span>] he termed such glorying “folly,” 2Co 11:1<\/span>;2Co 11:16<\/span>; 2Co 11:17<\/span>).<\/P> think of me<\/B>Greek,<\/I>“form his estimate respecting me.” <\/P> heareth of me<\/B>Greek,<\/I>“heareth aught from me.” Whatever haply he heareth from mein person. If on account of healing a cripple (Act 14:12<\/span>;Act 14:13<\/span>), and shaking off aviper (Ac 28:5<\/span>), the peoplethought him a god, what would they have not done, if he had disclosedthose revelations? [ESTIUS].I wish each of you to estimate me by “what he sees” mypresent<\/I> acts and “hears” my teaching to be; not bymy boasting of past<\/I> revelations. They who allow themselves tobe thought of more highly than is lawful, defraud themselves of thehonor which is at God’s disposal [BENGEL](Joh 5:44<\/span>; Joh 12:43<\/span>).<\/P><\/p>\n For though I would desire to glory<\/strong>,….. Had a mind to it, chose it, and was fond of it, thought fit to proceed in this way concerning this vision, or this with many others:<\/p>\n I shall not be a fool<\/strong>; in reality; though he might seem and be thought to be so by others; he does indeed before call his glorying “folly”, and “speaking foolishly”; but he means only as it might be interpreted by others, for in fact it was not: the reason is,<\/p>\n for I will say the truth<\/strong>; he said nothing but what was strictly true, in the account of himself in the preceding chapter, and appeals to God as his witness; nor anything in the relation of this vision, but what was entirely agreeable to truth; and to speak truth, though it be of a man’s self, when he is called to it, cannot be deemed folly;<\/p>\n but now I forbear<\/strong>; he did not choose to go on, or say any more upon this head at this time; though he had many visions, and an abundance of revelations, yet he did not judge it proper to give a particular account of them:<\/p>\n lest any man should think of me above that which he seeth me to be, or that he heareth of me<\/strong>; should take him to be more than human, as before this the Lycaonians at Lystra did; who supposed that he and Barnabas were gods come down in the likeness of men, and brought out their oxen and garlands to do sacrifice to them; and as, after this, the inhabitants of Melita, seeing the viper drop from his hand without any hurt to him, said he was a god; to prevent such extravagant notions of him, he forbore to say any more of his extraordinary visions and revelations; but chose rather that men should form their judgments of him by what they saw in him and heard from him, as a minister of the Gospel.<\/p>\n I shall not be foolish <\/B> ( <\/SPAN><\/span>). Apparent contradiction to 2Cor 11:1<\/span>; 2Cor 11:16<\/span>. But he is here speaking of the Paul “caught up” in case he should tell the things heard (condition of the third class, <\/SPAN><\/span> and first aorist subjunctive <\/SPAN><\/span>).<\/P> Of me <\/B> ( <\/SPAN><\/span>). To my credit, almost like dative (cf. <\/SPAN><\/span> in 1Co 14:11<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “For though I would desire to glory,<\/strong> (ean gar theleso kauchesasthai) “For if I shall wish to boast,” “If I should choose to glory,”<\/p>\n 2) “I shall not be a fool,”<\/strong> (ouk esomai apron)”I shall not be foolish,” or stupid. The sense is I shall stay within the truth, 2Co 11:1<\/span>; 2Co 11:31<\/span>.<\/p>\n 3) “For I will say the truth,”<\/strong> (atheian gar ero) “For I will speak truth,” not exaggerate, “Ham it up,” etc. He desired to be judged by his labors and sufferings for the gospel — not because of any vision.<\/p>\n 4) “But now I forbear,”<\/strong> (phedomai de) “But I spare,” forbear, hold back such; He refuses to bring forth further matters of the vision as evidence of truth of doctrine, except having seen Christ, 1Co 9:1<\/span>; 1Co 15:8<\/span>.<\/p>\n 5) “Lest any man should think of me,”<\/strong> (me tis eis eme logisetai) “Lest anyone reckon or attribute to me,”<\/p>\n 6) “Above that which he seeth me to be,”<\/strong> (huper ho Blepei me) “above what he sees me,” to be in conduct, behavior, service, and suffering, 1Co 9:22-27<\/span>; 1Co 11:1-2<\/span>.<\/p>\n 7) “Or that he heareth of me,”<\/strong> (e akouei eks emou) “or above (what) he hears of me.” 1Co 15:1-3<\/span>; 1Co 15:58<\/span>; Gal 6:9<\/span>.<\/p>\n 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,” (897) but I prefer to understand it as meaning — “I refrain,” or, as I have rendered it, “I forbear.” <\/p>\n 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. <\/p>\n (897) The same rendering is given in Cranmer’s version, (1539,) “Neuerthelesse I spare you.” The Vulgate reads: “ Parco autem;” — (“But I spare.”) This rendering is followed in Wiclif’s version, (1380,) Tyndale’s (1534,) and the Rheims version, (1582.) The Geneva version (1557) has: “but I refraine. ” — Joachim Camerarius remarks, that φείδομαι, is elliptical, as being used instead of φείδομαι τοῦ ἐρεῖν, or, τοῦ μεγαλαυχεῖν; — “I refrain from speaking, or from boasting.” — Ed. <\/p>\n (6) For though I would desire to glory . . . <\/strong>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.<\/p>\n 6<\/strong>. <\/strong> Though I would<\/strong> If I should. He abstains from glorying over his present self, not because he might not, if he were anxious, so glory<\/strong>. <\/p>\n Will<\/strong> Would. <\/p>\n Truth<\/strong> There are personal points on which his personal glorifying would not be folly, but truth. <\/p>\n Think of me above<\/strong> 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.<\/p>\n ‘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 sees me to be, or hears from me.’<\/p>\n He could glory if he wanted to, and it would not be foolish, because he would speak the truth. And yet how foolish that would be. So he forbears. God has spent more time reminding him that he is but a mortal man, than He has anyone else. What a fool he would be to seek to impress people with his experience when in the present they can see nothing but this weak man with his fightings, and struggles, and disabilities. Let them see him and listen to him. And let them judge him by that, and by the fact that he fills up that which is behind of the sufferings of Christ (Col 1:24<\/span>). Then let them see and listen again.<\/p>\n ‘Above that which he sees me to be, or hears from me.’ The sight and voice of the glory of God are hidden from them, even forbidden to them, for what He has said is unspeakable. They must see and hear, either through the vision and revelations of the impostors (2Co 12:1<\/span>), or through the sight and words of Paul, who alone has experienced the sight and words of God. The treasures are in an earthen vessel that the glory may be of God (2Co 4:7<\/span>).<\/p>\n Unusual tribulations:<\/p>\n v. 6<\/strong>. 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.<\/strong><\/p>\n v. 7<\/strong>. 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.<\/strong><\/p>\n v. 8<\/strong>. For this thing I besought the Lord thrice that it might depart from me.<\/strong><\/p>\n v. 9<\/strong>. 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.<\/strong><\/p>\n v. 10<\/strong>. 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.<\/p>\n <\/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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.”<\/p>\n 2Co 12:6<\/span> . ] is not indeed<\/em> or however<\/em> (Flatt and others), nor are we, with Rckert, to supply a after ; but the thought, for which assigns the reason, is by a frequent usage very natural with the lively train of thought (see especially, Hartung, Partikell.<\/em> I. p. 464 ff.; Baeumlein, Partik.<\/em> p. 83 f.) as resulting of itself, not expressly set forth; it is implied in the . . ., in so far as these words presuppose that Paul could<\/em> boast, if he would<\/em> . In reference to this he continues: for in case I possibly shall have wished<\/em> , etc. Comp. Winer, p. 422 [E. T. 568]. Osiander wrongly refers to the first<\/em> half of 2Co 12:5<\/span> ; for the second half contains the leading thought and the progressive point of the passage. According to Ewald, Paul means the time of judgment<\/em> , when he shall wish really to glory, whereas now he refrains. In this case he must have subsequently at least written in order to be understood, and even then the reference of the to the day of judgment, in the absence of any express designation of the latter, would only be very indirectly indicate.<\/p>\n ] does not stand for any more than at 2Co 10:8<\/span> (in opposition to Rckert).<\/p>\n ] glancing back to 2Co 11:1<\/span> ; 2Co 11:16<\/span> ff., but spoken now in entire seriousness, expressing the folly of the vaunting which injures the truth<\/em> .<\/p>\n ] sc.<\/em> , i.e. but I keep it back<\/em> , make no use of it. Comp. Xen. Cyr.<\/em> i. 6. 35, iv. 6. 19; Soph. Aj.<\/em> 115; Pind. Nem.<\/em> ix. 20. 47; LXX. Job 33:18<\/span> ; Wis 1:11 ; Dissen, ad Pind.<\/em> p. 488; Porson, ad Eur. Or<\/em> . 387.<\/p>\n . . .] Purpose of the : in order that no one may judge in reference to me beyond that, as which he sees me<\/em> (i.e. supra id quod vidit esse me<\/em> , Beza), or what he possibly hears from me<\/em> (out of my mouth), i.e.<\/em> 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<\/span> ); but he wished still to call forth no higher judgment of himself than one consonant to experience<\/em> , which could not but spontaneously form itself; hence he abstains from the , although he would speak the truth with it. On , comp. 2Co 11:5<\/span> ; Phi 3:13<\/span> ; 1Co 4:1<\/span> , al.<\/em> Ewald takes it: in order that no one may put to my account<\/em> . This, however, would be expressed by .<\/p>\n The ( possibly<\/em> ) is to be explained as a condensed expression: si quid quando audit<\/em> . See Fritzsche, Diss.<\/em> II. p. 124; Schaefer, ad Dem<\/em> . IV. p. 232; Bremi, ad Aesch.<\/em> II. p. 122 f. On , comp. Herod. iii. 62, and the Latin audio ex<\/em> or de aliquo.<\/em> See Madvig, ad Cic. Fin.<\/em> p. 865.<\/p>\n 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now<\/em> I forbear, lest any man should think of me above that which he seeth me to be<\/em> , or that<\/em> he heareth of me. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 6. Lest any men should think of me<\/strong> ] 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, <\/em> if they love not what I am, but what I am not. <\/p>\n 6.<\/strong> ] For<\/strong> (supply the sentence for which renders a reason: ‘ Not but that I might boast concerning myself if I would<\/em> ’) if I shall wish to boast<\/strong> ), I shall not be a fool<\/strong> (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<\/strong> (reff.), that no one may reckon of me<\/strong> (reff. and add , Demosth. 308. 18) beyond<\/strong> (by a standard superior to that furnished by) what he sees me<\/strong> (to be), or hears<\/strong> (if form part of the text, or hears any thing<\/strong> : a pleonastic construction = ) from me<\/strong> . 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.<\/p>\n 2Co 12:6<\/span> . . . . .: we must supply a suppressed clause: “And yet, as you see, if I did<\/em> choose to boast, I should keep within the truth” is the sense. For if I should desire to glory, I shall not be foolish<\/em> ( cf.<\/em> 2Co 11:1<\/span> and 2Co 12:11<\/span> ), for I shall speak the truth<\/em> (2Co 11:31<\/span> ); but I forbear, lest any man should account of me above that which he seeth me to be or heareth from me<\/em> . He is anxious that he should be judged, not<\/em> 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<\/em> 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<\/span> ; 1Co 15:8<\/span> ) as of great evidential importance, which indicates that he believed that<\/em> vision to be “objective” in a sense in which the visions of an ecstatic trance are not.<\/p>\n though = if, App-118. <\/p>\n desire. Greek. thelo. App-102. <\/p>\n fool. Greek. aphron. See Luk 11:40. This is the eighth occurance of the word, and the ninth is in 2Co 12:11. <\/p>\n forbear = spare. Greek. pheidomai. See Act 20:29. <\/p>\n lest. Greek. me. App-105. <\/p>\n any man = anyone. Greek. tis. App-123. <\/p>\n think = reckon. <\/p>\n of = with reference to. Greek. eis. App-104. <\/p>\n above. Greek. huper. App-104. <\/p>\n seeth. Greek. blepo. App-133. <\/p>\n of. Greek. ek. App-104. <\/p>\n 6.] For (supply the sentence for which renders a reason: Not but that I might boast concerning myself if I would)-if I shall wish to boast ), 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 , Demosth. 308. 18) beyond (by a standard superior to that furnished by) what he sees me (to be), or hears (if form part of the text, or hears any thing: a pleonastic construction = ) 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.<\/p>\n 2Co 12:6. , 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.-, I forbear) I treat of these things sparingly.- , 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.]- , sees, hears) in common life, while I am unable to prevent it.<\/p>\n 2Co 12:6<\/p>\n 2Co 12:6 <\/p>\n For if I should desire to glory, I shall not be foolish; for I shall speak the truth:-Boasting was foolish only when it was a boast in self. Yet on account of the revelations God had given him and the blessings he had bestowed, it would not be foolish for him to boast in these things that God had done for him.<\/p>\n but I forbear, lest any man should account of me above that which he seeth me to be, or heareth from me.-But he forebore these boastings that were lawful lest some should think concerning him more than they could find in him. <\/p>\n I would: 2Co 10:8, 2Co 11:16, 1Co 3:5, 1Co 3:9, 1Co 3:10 <\/p>\n I will: 2Co 1:18, 2Co 11:31, Job 24:25, Rom 9:1 <\/p>\n above that: 2Co 12:7, 2Co 10:9, 2Co 10:10 <\/p>\n Reciprocal: Rom 15:18 – I will 1Co 4:1 – account 1Co 4:6 – that ye 2Co 5:13 – we be beside 2Co 11:18 – I will<\/p>\n 2Co 12:6. Fool does not mean a person without intelligence, but one who does not use it aright, or who goes to extremes in expressing his sentiments. Paul had so much ground for his glorying that he could not be justly accused of going to such extremes as the word fool signifies. However, to avoid any misunderstanding, he determined to forbear going as far as the truth would have justified him to go.<\/p>\n 2Co 12:6. For if I should desire to glory, I should 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: I might, indeed, glory, and in doing so, I should not have to go beyond what is strictly true; but I will not, for I would have none to think of me otherwise than I was found and known to be when at Corinth, by personal observation both of my walk and of my speech. The apostle has a positive dread of being thought of above what every one who came in contact with him might see and know him to be. O how little of this fear is there (exclaims Bengel) in most people, even divines!<\/p>\n Verse 6<\/strong> <\/strong> Boasting was foolish if one exaggerated his ability. Paul could boast without that, but chose to stand on his speech and actions. He did not want men to honor him for what God had given. <\/p>\n 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.] <\/p>\n 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. 6. For though I would desire to glory ] St Paul … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 12:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28974","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28974","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28974"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28974\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28974"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28974"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28974"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"