{"id":28982,"date":"2022-09-24T13:03:27","date_gmt":"2022-09-24T18:03:27","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-1214\/"},"modified":"2022-09-24T13:03:27","modified_gmt":"2022-09-24T18:03:27","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-1214","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-1214\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 12:14"},"content":{"rendered":"

Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. <\/i><\/b><\/h3>\n

14. Behold, the third time<\/em> ] We can either interpret this (1) with most commentators, of some unrecorded visit to Corinth, or (2) with Paley, that St Paul is speaking here and in ch. 2Co 13:1<\/span> of the intention<\/em> merely of visiting Corinth, such as we know (ch. 2Co 1:15-17<\/span>) was frustrated once, and probably more than once. (1) is rendered improbable by the fact that St Paul had carefully avoided visiting Corinth for some time. The whole tenor of the Epistles, moreover, implies that he had not been to Corinth since his long stay there, since it would have been hardly possible, had such a visit been paid, that some more distinct notice of it should not appear in letters so overflowing with personal details as these. On the other hand, it must be admitted that our information (see notes on ch. 11) of St Paul’s movements is extremely incomplete.<\/p>\n

I am ready<\/em> ] The phrase is almost the same as in ch. 2Co 10:6<\/span>. St Paul does not say here that he has been to Corinth twice before, but simply that this is the third time in which he is holding himself in readiness to come. Whether he comes or not will depend upon their conduct. See ch. 2Co 13:10<\/span>. Also ch. 2Co 13:1<\/span>.<\/p>\n

not yours, but you<\/em> ] Not their money, nor their praise, nor even their affections (see next verse), but simply to induce them to give themselves to Christ.<\/p>\n

but the parents for the children<\/em> ] Cf. 1Co 4:15<\/span>. The treasures which were laid up by St Paul for his converts were the inexhaustible stores of Divine love and mercy given us in Jesus Christ. See Rom 9:33<\/span>; Eph 1:7<\/span>; Eph 1:18<\/span>; Eph 2:7<\/span>; Eph 3:8<\/span>; Col 2:9<\/span>, &c.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Behold, the third time I am ready to come to you – <\/B>That is, this is the third time that I have purposed to come and see you, and have made preparation for it. He does not mean that he had been twice with them and was now coming the third time, but that he had twice before intended to go and had been disappointed; see 1Co 16:5<\/span>; 2Co 1:15-16<\/span>. His purpose had been to visit them on his way to Macedonia and again on his return from Macedonia. He had now formed a third resolution, which he had a prospect of carrying into execution.<\/P>

And I will not be burdensome to you – <\/B>I resolve still, as I have done before, not to receive a compensation that shall be oppressive to you, see the notes on 2Co 11:9-10<\/span>.<\/P>

For I seek not yours, but you – <\/B>I desire not to obtain your property, but to save your souls. This was a noble resolution; and it is the resolution which should be formed by every minister of the gospel. While a minister of Christ has a claim to a competent support, his main purpose should not be to obtain such a support. It should be the higher and nobler object of winning souls to the Redeemer. See Pauls conduct in this respect explained in the notes on Act 20:33<\/span>.<\/P>

For the children … – <\/B>There is great delicacy and address in this sentiment. The meaning is, It is not natural and usual for children to make provisions for their parents. The common course of events and of duty is, for parents to make provision for their offspring. I, therefore, your spiritual father, choose to act in the same way. I make provision for your spiritual needs; I labor and toil for you as a father does for his children. I seek your welfare, as he does, by constant self-denial. In return, I do not ask you to provide for me, any more than a father ordinarily expects his children to provide for him. I am willing to labor as he does, content with doing my duty, and promoting the welfare of those under me. The words rendered ought out ( <\/SPAN><\/span> ou opheilei) are to be understood in a comparative sense. Paul does not mean that a child ought never to provide for his parents, or to lay anything up for a sick, a poor, and an infirm father, but that the duty of doing that was slight and unusual compared with the duty of a parent to provide for his children. The one was of comparatively rare occurrence; the other was constant and was the ordinary course of duty It is a matter of obligation for a child to provide for an aged and helpless parent; but commonly the duty is that of a parent to provide for his children. Paul felt like a father toward the church in Corinth; and he was willing, therefore, to labor for them without compensation.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 14. The third time I am ready<\/B><\/I>] That is, this is the third time that I am ready<\/I>-have formed the resolution<\/I>, to visit you. He had formed this resolution twice<\/I> before, but was disappointed. See 1Co 16:5<\/span>, and 2Co 1:15<\/span>; 2Co 1:16<\/span>. He now formed it a third time<\/I>, having more probability of seeing them now than he had before. See 2Co 13:2<\/span>.<\/P>

<\/P>

I seek not yours, but you<\/B><\/I>] I seek your salvation<\/I>, I desire not your property<\/I>; others have sought your property<\/I>, but not your salvation<\/I>. See 2Co 11:20<\/span>.<\/P>

<\/P>

For the children ought not to lay up for the parents<\/B><\/I>] You may have many teachers<\/I>, but you have but one FATHER; for in Christ<\/I> Jesus I have begotten you through the Gospel<\/I>; see 1Co 4:15<\/span>. Ye are my children<\/I>, and I am your father. You have not contributed to my<\/I> support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Behold, the third time I am ready to come to you:<\/B> we read in holy writ but of two journeys which the apostle made to Corinth, Act 18:1<\/span>; 20:2<\/span>, and the latter is believed to have been after the writing of this Epistle. We must not think that all these motions are set down in Scripture. It is manifest that Paul had thoughts of going oftener, Act 19:21<\/span>; 1Co 16:5<\/span>; 2Co 1:15<\/span>. Man purposeth, but God disposeth. For which reason, James adviseth us to add: <\/P>

If the Lord will, <\/B>to our expressions testifying our resolutions. <\/P>

And I will not be burdensome to you; <\/B>he lets them know, that he was coming to them with the same resolutions he had before taken up, not to put them to any charge. <\/P>

For I seek not yours, but you; <\/B>for that, which should be the design of every faithful minister, was his design; viz. the gaining of their souls to Christ, and protecting of them, that in the day of judgment he might present them as a pure and chaste virgin unto Christ. His business was not to enrich himself by them; he sought the good of their souls, not their estates. <\/P>

For the children ought not to lay up for the parents:<\/B> he looked upon them as his children, upon himself as their parent. And though indeed children ought to relieve their parents, if in want, yet it is not the course of the world for children to lay up for their parents. <\/P>

But the parents for the children; <\/B>but, on the contrary, it is the course of parents to maintain their children, and to lay up for them. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

14. the third time<\/B>SeeIntroduction<\/span> to the first Epistle.His second<\/I> visit was probably a short one (1Co16:7<\/span>), and attended with humiliation through the scandalousconduct of some of his converts (compare 2Co 12:21<\/span>;2Co 2:1<\/span>). It was probably paidduring his three years’ sojourn at Ephesus, from which he could passso readily by sea to Corinth (compare 2Co 1:15<\/span>;2Co 1:16<\/span>; 2Co 13:1<\/span>;2Co 13:2<\/span>). The context hereimplies nothing of a third preparation<\/I> to come; but, “Iam coming, and the third time, and will not burden you this time anymore than I did at my two previous visits<\/I>” [ALFORD].<\/P>

not yours, but you<\/B>(Php 4:17<\/span>). <\/P>

children . . . parents<\/B>Paulwas their spiritual father (1Co 4:14<\/span>;1Co 4:15<\/span>). He does not,therefore, seek earthly treasure<\/I> from them, but lays up<\/I>the best treasure<\/I> (namely, spiritual) “for their souls”(2Co 12:15<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Behold, the third time I am ready to come to you<\/strong>,…. Not that he had been twice at Corinth, and was now about to come a third time; for as yet he had been but once there, when he first preached to them, was the means of their conversion, and settled them in a church state; he had promised them to come a second time, but as yet was prevented; see 1Co 16:5<\/span>, and now a third time he had purposed it in his mind, and had prepared for it, and was just ready to come unto them; when he assures them he had not altered his mind, nor should he change his conduct, but steer the same course he had:<\/p>\n

and I will not be burdensome to you<\/strong>; he signifies he would preach the Gospel freely to them, and take nothing of them; and this he says lest they should think with themselves, that though he took no stipend of them before, yet when he came again he would:<\/p>\n

for I seek not yours<\/strong>; their money and substance, as did the false apostles:<\/p>\n

but you<\/strong>; they themselves, their spiritual good and welfare, the comfort, edification, instruction, and salvation of their immortal souls; like a good and faithful shepherd, who sought not the fleece, but the good of the flock; or rather like a loving tender father, that was affectionately concerned for the good of his children:<\/p>\n

for the children ought not to lay up for the parents, but the parents for the children<\/strong>; not but that children ought to take care of, and provide for their aged and indigent parents, and churches ought to maintain their faithful ministers; but the apostle argues from a common fact which nature and affection direct unto, and have formed into a sort of a law, that parents not only care for their children, bring them up, and provide for them food and raiment; but as they are blessed by Providence, lay up treasures for them for tithe to come, and not children for their parents; this is neither usual nor necessary, for however, as the case may be, children may be obliged to maintain their parents when grown old and in want, yet not to lay up substance for them for futurity; and by it the apostle suggests, that he was a spiritual father to these Corinthians, and they were his children; for whose spiritual welfare he had the highest concern, and whatever he did was out of no disrespect to them, but from the strongest affection for them.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Third time I am ready to come <\/B> ( <\/SPAN><\/span>). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.<\/span>). He will not change his plans now. This looks as if he had only been once (that in Ac 18<\/span>). Note the third use of <\/SPAN><\/span> (2Cor 11:9<\/span>; 2Cor 12:13<\/span>; 2Cor 12:14<\/span>). They need not be apprehensive. He will be as financially independent of them as before. “I shall not sponge on you.”<\/P>

Not yours, but you <\/B> ( , <\/SPAN><\/span>). The motto of every real preacher.<\/P>

To lay up <\/B> (<\/SPAN><\/span>). For this use of the verb see 1Co 16:2<\/span> (Matt 6:19-21<\/span>; Jas 5:3<\/span>). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “Behold the third time “<\/strong> (idou triton touto) “Behold, this is the third time,” He had made two previous trips to Corinth, the first of which is recounted Act 18:1-17<\/span>. No further account is given of the second visit.<\/p>\n

2) “I am ready to come to you,”<\/strong> (hetoimos echo elthein pros humas) “I am ready to -come (of my own accord) to you all;” have completed preparation to make my journey to you all.<\/p>\n

3) “And I will not be burdensome to you,”<\/strong> (kai ou katamarkaso) “and I will not encumber (be burdensome to) you all;” He would not require their financial support to secure his service, even on this third visit, following his practice on the two former occasions.<\/p>\n

4) “For I seek not yours, but you,”<\/strong> (ou gar zeto ta humon alla humas) “Because I seek not the things of you, but you,” not your material property but your spiritual welfare, 1Co 10:33<\/span>; 2Th 2:8-9<\/span>.<\/p>\n

5) “For the children ought not to lay up for the parents,”<\/strong> (ou gar opheilei ta tekna tois thesaruizein) “For the children ought not to lay up treasure for the parent,” 1Co 4:14<\/span>; Gal 4:19<\/span>. This especially concerns spiritual care and spiritual provision of parents to children.<\/p>\n

6) “But the parents for the children,”<\/strong> (alla hoi goneis tois teknois) “but the parents for the children,” in which relation . Paul stood as a father to them, and as commanded in the Old Testament, Pro 19:14<\/span>; 2Co 11:12<\/span>; Pro 22:6<\/span>; Eph 6:1-4<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

14. Behold, this third time He commends his own deed, for which he had received a very poor requital from the Corinthians. For he says, that he refrained from taking their worldly substance for two reasons first, because he sought them, not their wealth; and secondly, because he was desirous to act the part of a father towards them. From this it appears, what commendation was due to his modesty, which occasioned him contempt among the Corinthians. <\/p>\n

I seek not yours. It is the part of a genuine and upright pastor, not to seek to derive gain from his sheep, but to endeavor to promote their welfare; though, at the same time, it is to be observed, that men are not to be sought with the view of having (931) every one his own particular followers. It is a bad thing, to be devoted to gain, or to undertake the office of a pastor with the view of making a trade of it; but for a person to draw away disciples after him, (Act 20:30<\/span>,) for purposes of ambition, is greatly worse. Paul, however, means, that he is not greedy of hire, but is concerned only for the welfare of souls. There is, however, still more of elegance in what he says, for it is as though he had said: “I am in quest of a larger hire than you think of. I am not contented with your wealth, but I seek to have you wholly, that I may present a sacrifice to the Lord of the fruits of my ministry.” But, what if one is supported by his labors? Will he in that case seek the worldly substance of the people. (932) Unquestionably, if he is a faithful Pastor, he will always seek the welfare of the sheep — nothing else. His pay will, it is true, be an additional thing; but he ought to have no other aim, than what we have mentioned. Woe to those, that have an eye to any thing else! <\/p>\n

Parents for their children Was he then no father to the Philippians, who supported him even when absent from them? (Phi 4:15<\/span>.) Was there no one of the other Apostles that was a father, inasmuch as the Churches ministered to their support? He did not by any means intend this; for it is no new thing for even parents to be supported by their children in their old age. Hence, those are not necessarily unworthy of the honor due to fathers, who live at the expense of the Church; but Paul simply wished to show from the common law of nature, that what he had done proceeded from fatherly affection. This argument, therefore, ought not to be turned in a contrary direction. For he did this as a father; but, though he had acted otherwise, he would, notwithstanding, have been a father still. <\/p>\n

(931) “ Que les Ministres ne doyuent pas cercher les hommes a ceste intention d’auoir, chacun des disciples a soy en particulier;” — “That Ministers ought not to seek men with the intention of having, each one, disciples to himself peculiarly.” <\/p>\n

(932) “ Est-ce pourtant a dire que vn tel cerche la substance du peuple ?” — “Must we then say, that such a man seeks the worldly substance of the people?” <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

Appleburys Comments<\/strong><\/p>\n

Pauls Intended Visit
Scripture<\/p>\n

2Co. 12:14-21<\/span>. Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 15 And I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? 16 But be it so, I did not myself burden you; but, being crafty, I caught you with guile. 17 Did I take advantage of you by any one of them whom I have sent unto you? 18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? walked we not in the same steps? 19 Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, are for your edifying. 20 For I fear, lest by any means, when I come, I should find you not such as I would and should myself be found of you such as ye would not; lest by any means there should be strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults; 21 lest again when I come my God should humble me before you, and I should mourn for many of them that have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.<\/p>\n

Comments<\/p>\n

this is the third time I am ready to come to you.The first time Paul had visited the Corinthians was when he first preached the gospel to them and established the church. The second time was when he was present in spirit as they obeyed the instructions he gave in his first letter for them to follow in dealing with the sinful practices which they had allowed to grow up in their midst. He had delayed coming again, as he had explained in the beginning of the letter, that they might have an opportunity to carry out those instructions. News had been brought to him by Titus that they had gladly obeyed. The section of this letter beginning in chapter ten, however, clearly indicates that false teachers whom Paul had designated super-apostles and who were actually servants of Satan had come to Corinth seeking to undermine his influence and insinuating that he was interested in the money he might obtain from them. It is possible that they had been distorting his purpose in connection with the collections for the saints in Judea. It is evident that their own motive was a desire for financial gain as they pretended to serve as ministers of righteousness.<\/p>\n

and I will not be a burden to you.Paul defended his position on this issue from every standpoint, since it seems to have been the chief point of attack of the false teachers who were opposing him.<\/p>\n

for I seek not yours, but you.There is an implied thrust in this remark at the false teachers to whom the Corinthians had so readily listened. Their ministry was being carried out for what they could get out of it in contrast to the unselfish devotion to Christ that characterized all of Pauls work on their behalf. It was not their possessions, but themselves that Paul sought. He wanted their understanding and love and, above all, their faithfulness to the Lord.<\/p>\n

for the children ought not to lay up for the parents.Paul had repeatedly reminded them that the relation which they sustained to him was as children to parents. As their father in the gospel he had done everything in his power to protect them from the erosion of sinful practices which they had allowed to go on. He had sought to warn them against the encroachment of the false teachers who had come to them and to protect them from the subtle attack of Satan whose goal was their destruction. Just as parents lay up for their children, so Paul had done all this for their benefit, for they were dear to him in the Lord.<\/p>\n

for your souls.Paul reminded them of what they must have known: he was willing most gladly to spend and be spent for their souls. He was following the pattern set by Our Lord who came not to be ministered unto but to minister and to give His life a ransom for many. See Mar. 10:45<\/span>. This must ever be the position of the true minister of Christ.<\/p>\n

am I loved less?Was this demonstration of Pauls overflowing love for them to result in their loving him less? As this letter was being read to them, one wonders if many present hid their faces in shame for failing to respond in kind to the love of the apostle whom Christ had sent to them with the message of His love?<\/p>\n

being crafty.Again Paul reminded them that he had not become a burden to them. He had anticipated possible difficulties which might arise in connection with his preaching the gospel to them. He had written to them in the first letter telling them that he was willing to forgo his right to support in order to avoid any criticism of his ministry. He was being crafty. He had caught them unawares. They had not seen through his reason for refusing to accept support from them, although he did receive support from others. But the thing that Paul feared had happened. Now, perhaps, they would understand his position and his determination to maintain it.<\/p>\n

Did I take advantage of you?Having called attention to a fact which they well knew, for he had not been a burden to them, he came to the defense of Titus and the brother who was sent with him to carry on the work of the gospel in his absence. Did Titus take any advantage of you? They knew that he had conducted himself in exactly the same spirit of devotion to Christ that had characterized all of Pauls labors in their behalf. He had walked in Pauls footsteps leaving no ground for criticism of himself or of Paul.<\/p>\n

Ye think all this time that we are excusing ourselves unto you.It is possible that Paul put this in the form of a question as the footnote in some Bibles indicates. But the punctuation makes little difference, since the point that Paul was making was that all this defense was not a matter of excusing himself in connection with the delay of his intended visit. He was aware that he lived and acted in the sight of God and that what he said was spoken as an apostle of Christ. Instead of making excuses for himself, he was sounding the warning and giving instructions for their benefit. Christs purpose in his ministry was that they might be built up and not torn down. If they should follow his directives they would be built up in the faith; if they failed to do so, they would certainly be punished when he arrived.<\/p>\n

For I fear.Paul had a right to fear the consequences of the presence of false teachers in Corinth. He knew that they were listening to them gladly. He knew how they had permitted sinful practices to go on in their midst which had all but destroyed the church of God. The false teachers and indifferent leaders would have accomplished their goal if the church had not responded to Pauls instruction in his first letter to them. Titus had reported their obedience to this instruction; but as this had happened before, there was real possibility that they might again fall victims to the influence of the false teachers.<\/p>\n

when I come, I should find you not such as I would.Paul longed to see them break with these false teachers who were ministers of Satan and discontinue their sinful practices. He wanted them to reach maturity so that they might function to the fullest capacity as members of the body of Christ.<\/p>\n

lest by any means there should be strife.Those of the household of Chloe had reported to Paul the divisions, factions, jealousies, and wraths that had existed among them. Would they slip back into this sinful practice? Would they give themselves again to slander, gossip, conceit and disorder, acting in a manner unbecoming to the saints of God?<\/p>\n

Lest again when I come my God should humble me before you?Paul had written of his anticipation of a joyful visit both in his first letter and in the beginning of this second letter. Now he wonders if it will be necessary for God to humble him before them when he comes again. Will they reject the apostle whom Christ is sending to them for the ministers of Satan? They had been led into sin before, and that had caused great grief to Paul. He had told them in the beginning of the letter about his sorrow. He repeated the warning at the close of the letter, for he did not want them to forget it. Would those who had sinned fail to repent of their impurity, immoral conduct, and licentious practice?<\/p>\n

Summary<\/p>\n

Paul continued to boast in his weakness, since it had been forced upon him by the claims and false charges of his critics. But nothing was to be gained by it, since none of the critics could possibly match the experience about which he was to tell. He took up the matters of visions and revelations which the Lord had permitted him to have. The Lord had granted visions and revelations to Paul on various occasions, but this one was different. Its purpose was to emphasize the power of the Lord and the weakness of the apostle.
The incident which he related occurred fourteen years before the writing of Second Corinthians. No information is available that would enable us to fix the exact date of the incident or the place where Paul was when it happened. The vivid impression which it had made on Paul had remained with him through all those years.
Paul said that he was caught up to the third heaven, caught up to Paradise. There he heard words not to be uttered by man. He did not know whether this had been a bodily experience or just one that had occurred in the spirit. This may have some bearing on the intermediate state of the dead, since the term Paradise is used elsewhere in that connection. If so, it would indicate that Paradise existed after the resurrection of Christ. Although it is interesting, the theory is not vital: freedom of opinion should be observed in connection with it.
The purpose of the vision was clear, as well as Pauls reason for relating it. After such an experience, Paul was given a thorn in the flesh to keep him from arrogant boasting. We do not know what that sharp thing was; there is no use to speculate on the matter.
Paul said that it was a messenger from Satan. Perhaps Jobs experience may shed some light on its meaning. It did serve to remind Paul of the power of the Lord and of his own unfinished task. Three times he asked to have it removed, but the Lord said, My grace is sufficient for thee. The unmerited favor of the Lord Jesus had made him an apostle. His providential protection had been with him in all the hardships which he had endured for the sake of Christ. Paul boasted in his weakness, for then the protecting power of Christ was spread over him like a tent.
As he looked back at what he had just written about the divine approval of his apostleship, Paul said, I have become foolish. They had compelled him to mention these things in order to answer the false charges against him. The evidence of his apostleship, however, was to be seen in the miracles which he had performed in their midst. The Corinthians were in no way inferior to the rest of the churches in this regard. But there was one difference: He had not been a burden to them. Ironically, he said Forgive me this wrong.
Paul was determined not to be a burden to them on this third visit. Speaking ironically, he said, Being crafty, I caught you with guile. He had anticipated the possibility of some charging him with the guilt of preaching the gospel for the sake of money. Although he had a right to receive support, he had not used it. His purpose was to preach the gospel to win men to Christ. He had worked with his own hands when he was in Corinth and in want. He had received help from the brethren in Macedonia, but he had not and would not become a burden to Achaia.
Paul was not making excuses for himself. He had delayed his visit to give them time to set their house in order. But he was fearful lest upon his arrival he might find things not as he would have them to be. He knew that false teachers were present and that some of the people had gladly listened to them. Would God humble him again by letting him find strife, jealousy, wrath, faction, backbiting, whispering, swelling, and tumults among them? It had happened once; would they see to it that these things were not present again when he arrived on this impending third visit?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(14) Behold, the third time I am ready to come to you.<\/strong>The visit to Corinth of Act. 18:1<\/span>. followed by a long sojourn, may perhaps be reckoned as the first occasion; then came the projected journey from Ephesus to Corinth and thence to Macedonia (2Co. 1:16<\/span>); now he was preparing for the third journey, announced in 1Co. 16:5-7<\/span>, from Macedonia to Corinth. (See, however, the Note on 2Co. 13:1<\/span>.)<\/p>\n

I seek not yours, but you.<\/strong>The words point to the secret motive of the conduct which had annoyed some of the Corinthians. He loved them, as all true friends love, for their own sake, not for anything he might hope to gain from them. He must be sure that he had gained their hearts before he could receive their gifts as poor substitutes for their affections; and therefore he announces beforehand that he meant to persevere in the same line of conduct, working for his own maintenance as before. Rom. 16:23<\/span> indicates that he so far deviated from his purpose as to accept the hospitality of Gaius of Corinth.<\/p>\n

For the children ought not to lay up for the parents.<\/strong>Better, perhaps, are not bound to lay by.<\/em> There is a touch of exquisite delicacy and tenderness, reminding us of like characteristics in the Epistle to Philemon, in this apology for the seeming wrong of which men had complained. He could claim the rights of a father, as in 1Co. 4:15<\/span>; might he not be allowed to fulfil a fathers obligations, and to give to his children rather than receive from them?<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

14<\/strong>. <\/strong> Third time<\/strong> No account in Acts, or elsewhere, exists of more than one visit by Paul to Corinth, during which he founded their Church, as fully and well narrated by Luke, Act 18:1-18<\/span>. Moreover, 2Co 1:15<\/span> of this present epistle speaks of a visit to them intended, but not accomplished, <\/em> as being a second one; which seems clearly to show that at the present writing no real second <\/strong> visit had taken place. St. Paul, then, meant here, in making out his third <\/strong> count, this second <\/strong> intentional visit as a real. Or, rather, it is intentions <\/em> fulfilled and unfulfilled that he is counting, both here and at 2Co 12:1<\/span>. Neither of the last two intentions <\/em> had been as yet fulfilled. <\/p>\n

Ready to come<\/strong> As he was ready to come <\/strong> in 2Co 1:15<\/span>, though he did not. In strict grammatical construction the third time <\/strong> qualifies the readiness.<\/p>\n

<\/em><\/p>\n

We could easily concede to Alford and others, who maintain a second visit, did the words justify it. We have noted, at 2Co 11:25-26<\/span>, that there were many movements of St. Paul which no history has commemorated. But the second visit seems to us really precluded by St. Paul’s words, taking the three passages together. <\/p>\n

Will not<\/strong> As I did not during my first sojourn with you; when I partly maintained myself by labour with Aquila, at tent-making, and was partly supplied from Macedonia by Timothy and Silas. <\/p>\n

Seek not<\/strong> St. Paul’s real motive in refusing aid from Corinth was to silence cavil from all quarters. In what he here says, however, he overleaps that reason in words, but places himself on his reserved rights, as their spiritual parent, to be benefactor and not beneficiary. <\/p>\n

Not yours, but you<\/strong> Not their money for his own benefit, but their souls for their own salvation. <\/p>\n

Children parents<\/strong> Not but that the current should often rightly flow upwards. Children are often obligated by duty to provide for parents. But this is not the usual direction: parents are always <\/em> expected to provide for their children; vice versa, <\/em> sometimes.<\/p>\n

But Paul claims here the parental right to provide, and not be provided for.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Behold, this is the third time I am ready to come to you; and I will not be a burden to you. For I seek not yours, but you. For the children ought not to lay up for the parents, but the parents for the children.’<\/p>\n

So he is now ready to pay them their third visit. But he will still not call on them for hospitality. They have enough to do in providing it for the pseudo-apostles. For he is not coming seeking anything from them. He seeks only them. Their good, and their advantage. For because he is their spiritual parent, it is they who should be looking to him, not he to them. That is the natural way of things between children and parents. The parents provide for the children out of love, and look for love and obedience in return.<\/p>\n

‘To lay up.’ The idea can be used of amassing a fund. But Paul is more probably thinking of many ways whereby he can benefit the Corinthians, making provision for them spiritually in every way.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

He Assures Them of His Care For Them ( 2Co 12:14-18<\/strong><\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

He declares that he intends shortly to visit them for a third time. But when he does he will again not be a burden on them. (This suggests that he did not think that they were really upset about his not being a charge on them, or otherwise he would surely have accepted the hospitality, becoming all things to all men). For as their parent it is his responsibility to look out for them, not theirs to look out for him. So he will rather spend and be spent for them, for he loves them truly. Indeed neither he or his co-workers have at any stage sought to take advantage of them.<\/p>\n

His first visit had been an eighteen-month stay that had seen the establishment of the Corinthian church (Act 18:1-18<\/span>). Then he had maintained himself by tent-making. His second visit had been a painful one for Paul. As we have seen earlier, while he was there, a leader in the congregation, supported by a number of its members, had publicly insulted him and challenged his authority, demanding proof that Christ was speaking through him (2Co 13:3<\/span>). And the church had meanwhile sat by and had done nothing to support him. He had hurriedly left them then because he saw the possibility of a split in the church if he did not. That was when he had written his severe letter. Now he was coming in hope, for a third time, and this letter was in preparation.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Paul Executes His Authority <\/strong> In 2Co 12:14<\/span> to 2Co 13:10<\/span> Paul executes the authority of his office as an apostle to the Gentiles. Having boasted enough in his credentials (2Co 11:1<\/span> to 2Co 12:21<\/span>) Paul now turns the topic to his upcoming visit in which exercise whatever divine authority was necessary to put things in order. He promises not to become a financial burden to them, but rather, to edify them (2Co 12:14-19<\/span>). On this trip he expects those who have sinned to have repented, lest he use the power that the Lord entrusted him with for destruction rather than edification (2Co 12:20<\/span> to 2Co 13:10<\/span>).<\/p>\n

2Co 13:4<\/strong><\/span> <\/strong> Scripture Reference – <\/em><\/strong> Note a similar verse:<\/p>\n

Rom 6:4<\/span>, “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”<\/p>\n

2Co 13:5<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> The entire context of this second epistle to the church at Corinth was to prove Paul’s apostleship. He told of his sufferings for Christ as proof and of the signs of an apostle that were wrought in him (2Co 12:12<\/span>). He now says that the real test is for the members of the Corinthian to examine themselves to see if they are genuine. Goodspeed<\/em> brings out this contrast well:<\/p>\n

Goodspeed,<\/em> “It is yourselves you must test, to see whether you are holding to the faith. It is yourselves you must examine. Do you not know that Jesus Christ is within you? Unless you fail to stand the test!”<\/p>\n

Since Paul has boasted that he has passed the test of a true apostle, in sufferings and working of miracles, it is left to the believers at Corinth to now pass their test. Their test is to determine if Christ is dwelling within them. <\/p>\n

2Co 13:9-10<\/strong><\/span> <\/strong> Comments – The Purpose of Paul’s Second Epistle to the Corinthians <\/em><\/strong> In 2Co 13:9-10<\/span> Paul tells the Corinthians the reason why he is writing to them. He wants them to be made perfect. The theme of this epistle is mature sanctification, which is the office of the Holy Spirit. It is Paul’s desire that they reach this maturity, which he describes as perfection in 2Co 13:9<\/span> and 2Co 13:11<\/span>. He has given them an example of Christian maturity has he narratives his lifestyle of sacrifice and suffering for Christ, and the grace of God imparted into his life.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

2Co 12:14<\/span><\/em><\/strong>. <\/strong>The third time I am ready, <\/em><\/strong>&c.<\/strong> Having been disappointed twice before, 1Co 16:5<\/span>. 2Co 1:15-16<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 12:14<\/span> . After that cutting irony comes the language of paternal earnestness, inasmuch as Paul once more (comp. 2Co 11:9-12<\/span> ) assures them that even on his impending third arrival among them he will remain true to his principle of not burdening them, and explains why he will do s.<\/p>\n

] vivid realizing of the position in the changing play of emotio.<\/p>\n

] emphatically prefixed, belongs to (comp. 2Co 13:1<\/span> ), not to , as Beza, Grotius, Estius, Emmerling, Flatt, and others, also Baur (in the Theol. Jahrb.<\/em> 1850, 2, p. 139 ff.), Lange, Apost. Zeitalt.<\/em> I. p. 200 f., would have it, [380] since, according to the context, it was not on his third readiness<\/em> to come that anything depended, but on the third arrival<\/em> , for only as having arrived<\/em> , could he be burdensome to the readers. Comp. the Introd., and see Bleek in the Stud. u. Krit.<\/em> 1830, p. 614 ff.; Neander, I. p. 414; Anger, Rat. temp.<\/em> p. 71; Wieseler, Chronol. d. ap.Zeitalt.<\/em> p. 233. Chrysostom aptly says: , .<\/p>\n

. . .] for my endeavour is not directed to yours, but to you<\/em> ; you yourselves (your , 2Co 12:15<\/span> ) namely, that I may win you for the salvation in Christ (Mat 18:15<\/span> ; 1Co 9:19<\/span> ) are the aim of my striving. “Dictum vere apostolicum,” Grotius. Comp. Cic. de Fin.<\/em> ii 26: “Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus.” Comp. also Phi 4:17<\/span> .<\/p>\n

. . .] Confirmation of the principle previously expressed, from a rule of the natural rightful relations between parents and children; for Paul was indeed the spiritual father<\/em> of the Corinthians (1Co 4:15<\/span> ). The negative part of this confirmation corresponds to , and the positive to the ; for, while Paul (not ), he is the father, who gathers for his children treasures, namely, the blessings of the Messianic kingdo.<\/p>\n

] sc.<\/em> , not as Beza holds: ; for is not impersonal. That by the first half of the verse, moreover, the duty of children in love to support and provide for their parents is not excluded, is clear from the very , and is just as obvious of itself as that in the second part the is not to be urged as a duty of parents (1Ti 5:8<\/span> ), but always has merely its relative obligation, subordinate to the higher spiritual care ( Mat 6:33 , 2Co 12:19-21<\/span> ; Eph 6:4<\/span> ; Mar 8:36<\/span> ).<\/p>\n

[380] See also Mrcker, Stellung d. Pastoralbr<\/em> ., Meiningen 1861, p. 13 f.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2045
THE DUTY OF MINISTERS<\/strong><\/p>\n

2Co 12:14<\/span>. I seek not yours, but you<\/em>.<\/p>\n

DISINTERESTEDNESS, in whatever it appears, is universally admired-But most of all does its excellency appear, when it is manifested in the service of the sanctuary. The ministers, whom the prophet represents as greedy dogs that could never have enough [Note: Isa 56:11<\/span>.], and who would not so much as shut the doors of the temple, or kindle a fire on the altar for nought [Note: Mal 1:10<\/span>.], must be considered by every one as the most contemptible of men: whereas the appeal which the Apostle makes to the Church at Corinth, cannot fail of exalting his character in the eyes of all. We may learn from this declaration,<\/p>\n

I.<\/p>\n

The paramount duty of ministers<\/p>\n

Ministers are the pastors of their flock; and ought to watch over them as parents over their children. Now a parent does not exercise kindness to his children from a selfish consideration of the profit which he may one day make of them, but from a real delight in their welfare; and he regards their happiness as his reward. Thus a minister must seek,<\/p>\n

1.<\/p>\n

Not his own advantage<\/p>\n

[To obtain honour and emolument is ardently desired by carnal and worldly men: but a minister of God must be superior to such low pursuits. He must not<\/em> court the favour of men<\/em>. He ought indeed to avoid needless offence both in his preaching and conduct: he should choose out acceptable words [Note: Ecc 12:10<\/span>.], and endeavour to please all men for their good to edification [Note: Rom 15:2<\/span>.]: but he must not conceal or adulterate any single expression of the word of God [Note: 2Co 2:17<\/span>.], or attempt to set forth the truths of God in a fascinating manner, for the purpose of gaining applause, or of shunning persecution [Note: 1Co 1:17<\/span>.]: he must faithfully declare the whole counsel of God, and commend himself to every mans conscience in the sight of God: and, if he do not preach in this manner, he cannot be a servant of Jesus Christ [Note: Gal 1:10<\/span>.].<\/p>\n

Neither<\/em> must he seek to enrich himself with their property:<\/em> Those who serve at the altar have a right to live of the altar: The ox was not to be muzzled, while he was treading out the corn. The labourer is worthy of his hire. But the obtaining of a maintenance should not in the least degree operate with a minister as an inducement to undertake or execute his high office. If he were actuated by such a principle as this, he would degrade himself to a mere hireling [Note: 1Sa 2:36<\/span>.]. Nor can he suffer so mean a principle to influence him at all in his work, without greatly diminishing the value of his services, and their acceptableness in the sight of God [Note: 1Pe 5:2<\/span>.]. The injunction given to Christians in general should be regarded with peculiar scrupulosity by him, Let no man seek his own, but every man anothers wealth [Note: 1Co 10:24<\/span>. <\/span>Php 2:4<\/span>; Php 2:21<\/span>.].]<\/p>\n

2.<\/p>\n

The advantage only of his flock<\/p>\n

[Their sincere conversion<\/em> to God, their progressive edification<\/em> in faith and love, and their final<\/em> everlasting salvation<\/em>, are to be the unvaried aim of all his labours. He must lift up his voice like a trumpet, and shew the house of Israel their sins. He must not be satisfied with effecting a change in their sentiments and external conduct, but must continue travailing in birth with them, till Christ be manifestly formed in their hearts. When that end is attained, his care of them, instead of being relaxed, must be increased. They still need his unremitting exertions, to administer to their numerous wants, and to give them from time to time that direction and encouragement which their necessities require [Note: Eze 34:4<\/span>.]. As long as they continue in this world, he is Gods minister to them for good, and the medium through whom he will communicate to them the blessings of grace and peace. He is to live for them, to the end that he may be an helper of their joy, and perfect that which is lacking in their faith. This is to be his one employment; and he is to consider the salvation of their souls his richest recompence [Note: 1Th 2:19-20<\/span>.].]<\/p>\n

This subject naturally involves in it,<\/p>\n

II.<\/p>\n

The corresponding duty of the people<\/p>\n

The relation of pastor and flock, like every other relation in life, has its peculiar and appropriate obligations. Those which arise out of the text, as pertaining to the people, are,<\/p>\n

1.<\/p>\n

To seek above all things the salvation of their own souls<\/p>\n

[We are far from saying that people are not to attend to their temporal concerns: on the contrary, we affirm, that a neglect of their worldly business is exceeding criminal in the sight of God; that their duties in civil and social life are as much to be attended to as any other duties whatever; and that their families and dependents would have just cause of complaint, if their temporal interests were disregarded. But still, the first of all duties is, the care of our own souls. Nothing can equal the value of the soul: if we would gain the whole world, and lose our own soul, what should we be profited? If a minister must not suffer any earthly interests to stand in competition with the souls of his people, how much less should the people suffer them to stand in competition with their own<\/em> souls! In this view their duty is very strongly marked; and the reasonableness of attending to it is incontrovertibly established.]<\/p>\n

2.<\/p>\n

To improve the ministry with all diligence<\/p>\n

[It has been shewn that ministers should invariably keep in view the salvation of their hearers. What then should the hearers do when about to attend upon the means of grace? Should they not bear in mind their own responsibility for their due improvement of the ordinances? Should they not pray earnestly to God to prepare their hearts for the reception of divine truth, and to accompany it with the effectual working of his almighty power? Should they not entreat him to give unto their minister a mouth and wisdom which none shall be able to gainsay or resist; and to direct him how to speak a word in season to their weary souls? In short, should they not be as solicitous to receive, as their minister can be to communicate, good; and should not every other consideration be regarded as a matter of comparative indifference? Happy would it be for the Church of God, and happy for the world at large, if such dispositions obtained amongst the hearers, wherever the Gospel is proclaimed!]<\/p>\n

Application<\/p>\n

[We ask, What is the improvement which you have made of our ministry? We presume not to compare ourselves with the holy Apostle: we know full well how remote we are from him in every attainment: yet we hope that, in some small measure, we may adopt his language in the text, and say, We seek not yours, but you. (Would to God that we could affirm it as fully, and as confidently, as Paul himself!) Let each of you then put the question to himself, and ask, Whether the pursuit of your own salvation be the one concern which swallows up, as it were, all others? At least, are all other things comparatively worthless in your eyes? And are you, as new-born babes, desiring the sincere milk of the word, that you may grow thereby? Remember that, if we<\/em> must give an account of your souls to God, much more must you<\/em> give an account of your own<\/em> souls; and the more our exertions for you are increased, the more will your condemnation be aggravated, if the prove ineffectual for your salvation.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 14. For I seek not yours<\/strong> ] Not the fleece, but the flock. He had not those instruments of a foolish shepherd, forcipes et mulctram, <\/em> the shears and milk pail, &c. The whole senate can witness, saith Beza, that whereas Calvin had a very small stipend, yet was he so far from being discontent therewith, that a more ample allowance being freely offered him, he obstinately refused it. All the goods that he left behind him when he died, his library also being sold very dear, came scarcely to 300 French crowns. Non opes, non gloriam, non voluptates quaesivi, <\/em> said Melancthon, I never sought riches, pleasures, or preferments; this conscience I carry with me, whithersoever I go. (Melch. Adam.) I do ingenuously profess, saith Mr Rollock, that of all my stipends I have not laid up two pence, for I never cared for the things of this world. Luther never found himself once tempted to covetousness. And herein I could wish we were all Lutherans.<\/p>\n<\/p>\n

But the parents for the children<\/strong> ] We use to say, that one father will better provide for nine children than nine children will for one father. Howbeit, our spiritual fathers (though they seek us, and not ours, yet) they should find both “us” and “ours:” “us,” in our obedience; “ours,” in our recompence. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

14.<\/strong> ] <\/strong> (the , though so strongly attested, can hardly have been omitted<\/em> , had it ever been in the text, and therefore has probably been inserted from ch. 2Co 13:1 ) <\/strong> . <\/strong> <\/strong> ., must, from the context<\/em> , mean, I am ready to come the third time<\/strong> ; not, ‘ I am the third time ready to come<\/em> ,’ i.e. ‘this is the third time that I have been ready to come<\/em> to you.’ This latter meaning has been adopted by Beza, Grot., Estius, al., Paley, al., and even De Wette, hesitatingly, in order to evade the difficulty of supposing Paul to have been before this twice at Corinth. But on this see Prolegomena to 1 Cor. v. Here, the context has absolutely nothing to do with his third preparation<\/em> to come, which would be a new element, requiring some explanation, as in 1Th 2:18<\/span> . The natural, and, I am persuaded, only true inference from the words here is, ‘I am coming to you a third time, and I will not burden you this time, any more than I did at my two previous visits<\/em> .’<\/p>\n

Our business in such cases is, not to wrest plain words to fit our preconceived chronology, but to adapt our confessedly uncertain and imperfect history of the Apostle’s life<\/em> , to the data furnished by the plain honest sense of his Epistles.<\/p>\n

<\/strong> ] Wetst. quotes Cicero de Fin. ii. 26: ‘Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus.’ , , , Chrys., p. 629.<\/p>\n

<\/strong> ] Paul was the spiritual father<\/em> of the Corinthian Church, 1Co 4:14-15<\/span> ; he does not therefore want to be enriched by them<\/em> , his children, but rather to lay up riches for them<\/em> , seeking to have them as his treasure, and thus to enrich them<\/em> , as a loving father does his children. The is left indefinite: if pressed strictly, it cannot be earthly<\/em> treasure in the negative<\/em> part of the sentence, heavenly<\/em> , in the positive<\/em> ; cf. next verse.<\/p>\n

Notice, is not impersonal, but the common verb to and , agreeing by proximity with the former.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 12:14-18<\/span> . THAT HE DID NOT CLAIM MAINTENANCE AT CORINTH WAS DISINTERESTED ON HIS PART.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2Co 12:14<\/span> . . . .: behold this is the third time that I am ready to come to you<\/em> . While these words only express that he had been ready<\/em> to go twice before, they are quite consistent with the hypothesis, required by 2Co 13:1-2<\/span> and 2Co 2:1<\/span> (see Introd.<\/em> , p. 5), that he had actually paid<\/em> two previous visits to Corinth, the first of which is described in Act 18<\/span> . That we have no details of the second is no argument against its having taken place. . . . .: and I will not be a burden to you<\/em> , following in this my practice on the two former occasions; for I seek not yours but you; for the children are not bound to lay up for the parents<\/em> , in which relation he stands to them (1Co 4:14<\/span> f., cf.<\/em> Gal 4:19<\/span> ), but the parents for the children<\/em> ( cf.<\/em> Pro 19:14<\/span> ). See on 2Co 11:12<\/span> for St. Paul’s principles of action in this matter.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2 Corinthians<\/p>\n

NOT YOURS BUT YOU <\/strong><\/p>\n

2Co 12:14 <\/p>\n

Men are usually quick to suspect others of the vices to which they themselves are prone. It is very hard for one who never does anything but with an eye to what he can make out of it, to believe that there are other people actuated by higher motives. So Paul had, over and over again, to meet the hateful charge of making money out of his apostleship. It was one of the favourite stones that his opponents in the Corinthian Church, of whom there were very many, very bitter ones, flung at him. In this letter he more than once refers to the charge. He does so with great dignity, and with a very characteristic and delicate mixture of indignation and tenderness, almost playfulness. Thus, in the context, he tells these Corinthian grumblers that he must beg their pardon for not having taken anything of them, and so honoured them. Then he informs them that he is coming again to see them for the third time, and that that visit will be marked by the same independence of their help as the others had been. And then he just lets a glimpse of his pained heart peep out in the words of my text. ‘I seek not yours, but you.’ There speaks a disinterested love which feels obliged, and yet reluctant, to stoop to say that it is love, and that it is disinterested. Where did Paul learn this passionate desire to possess these people, and this entire suppression of self in the desire? It was a spark from a sacred fire, a drop from an infinite ocean, an echo of a divine voice. The words of my text would never have been Paul’s if the spirit of them had not first been Christ’s. I venture to take them in that aspect, as setting forth Christ’s claims upon us, and bearing very directly on the question of Christian service and of Christian liberality.<\/p>\n

I. So, then, first of all, I remark, Christ desires personal surrender. <\/strong><\/p>\n

‘I seek not yours, but you ,’ is the very mother-tongue of love; but upon our lips, even when our love is purest, there is a tinge of selfishness blending with it, and very often the desire for another’s love is as purely selfish as the desire for any material good. But in so far as human love is pure in its desire to possess another, we have the right to believe the deep and wonderful thought that there is something corresponding to it in the heart of Christ, which is a revelation for us of the heart of God; and that, however little we may be able to construe the whole meaning of the fact, He does stretch out an arm of desire towards us; and for His own sake, as for ours, would fain draw us near to Himself, and is ‘satisfied,’ as He is not without it, when men’s hearts yield themselves up to Him, and let Him love them and lavish Himself upon them. I do not venture into these depths, but I would lay upon our hearts that the very inmost meaning of all that Jesus Christ has said, and is saying, to each of us by the records of His life, by the pathos of His death, by the miracle of His Resurrection, by the glory of His Ascension, by the power of His granted Spirit, is, ‘I seek you.’<\/p>\n

And, brethren, our self-surrender is the essence of our Christianity. Our religion lies neither in our heads nor in our acts; the deepest notion of it is that it is the entire yielding up of ourselves to Jesus Christ our Lord. There is plenty of religion which is a religion of the head and of creeds. There is plenty of religion which is the religion of the hand and of the tongue, and of forms and ceremonies and sacraments; external worship. There is plenty of religion which surrenders to Him some of the more superficial parts of our personality, whilst the ancient Anarch, Self, sits undisturbed on his dark throne, in the depths of our being. But none of these are the religion that either Christ requires or that we need. The only true notion of a Christian is a man who can truly say, ‘I live, yet not I, but Christ liveth in me.’<\/p>\n

And that is the only kind of life that is blessed; our only true nobleness and beauty and power and sweetness are measured by, and accurately correspond with, the completeness of our surrender of ourselves to Jesus Christ. As long as the earth was thought to be the centre of the planetary system there was nothing but confusion in the heavens. Shift the centre to the sun and all becomes order and beauty. The root of sin, and the mother of death, is making myself my own law and Lord; the germ of righteousness, and the first pulsations of life, lie in yielding ourselves to God in Christ, because He has yielded Himself unto us.<\/p>\n

I need not remind you, I suppose, that this self-surrender is a great deal more than a vivid metaphor: that it implies a very hard fact; implies at least two things, that we have yielded ourselves to Jesus Christ, by the love of our hearts, and by the unreluctant submission of our wills, whether He commands or whether He sends sufferings or joys.<\/p>\n

And, oh, brethren, be sure of this, that no such giving of myself away, in the sweet reciprocities of a higher than human affection, is possible, in the general, and on the large scale, if you evacuate from the Gospel the great truth, ‘He loved me, and gave Himself for me.’ I believe–and therefore I am bound to preach it–that the only power which can utterly annihilate and cast out the dominion of self from a human soul is the power that is lodged in the sacrifice of Jesus Christ on the Cross for sinful men.<\/p>\n

And whilst I would fully recognise all that is noble, and all that is effective, in systems either of religion, or of irreligious morality, which have no place within their bounds for that great motive, I am sure of this, that the evil self within us is too strong to be exorcised by anything short of the old message, ‘Jesus Christ has given His life for thee, wilt thou not give thyself unto Him?’<\/p>\n

II. Christ seeks personal service. <\/strong><\/p>\n

‘I seek . . . you’; not only for My love, but for My tools; for My instruments in carrying out the purposes for which I died, and establishing My dominion in the world. Now I want to say two or three very plain things about this matter, which lies very near my heart, as to some degree responsible for the amount of Christian activity and service in this my congregation. Brethren, the surrender of ourselves to Jesus Christ in acts of direct Christian activity and service, will be the outcome of a real surrender of ourselves to Him in love and obedience.<\/p>\n

I cannot imagine a man who, in any deep sense, has realised his obligations to that Saviour, and in any real sense has made the great act of self-renunciation, and crowned Christ as his Lord, living for the rest of his life, as so many professing Christians do, dumb and idle, in so far as work for the Master is concerned. It seems to me that, among the many wants of this generation of professing Christians, there is none that is more needed than that a wave of new consecration should pass over the Church. If men who call themselves Christians lived more in habitual contact with the facts of their redeeming Saviour’s sacrifice for them, there would be no need to lament the fewness of the labourers, as measured against the overwhelming multitude of the fields that are white to harvest. If once that flood of a new sense of Christ’s gift, and a consequent new completeness of our returned gifts to Him, flowed over the churches, then all the little empty ravines would be filled with a flashing tide. Not a shuttle moves, not a spindle revolves, until the strong impulse born of fire rushes in; and then, all is activity. It is no use to flog, flog, flog, at idle Christians, and try to make them work. There is only one thing that will set them to work, and that is that they shall live nearer their Master, and find out more of what they owe to Him; and so render themselves up to be His instruments for any purpose for which He may choose to use them.<\/p>\n

This surrender of ourselves for direct Christian service is the only solution of the problem of how to win the world for Jesus Christ. Professionals cannot do it. Men of my class cannot do it. We are clogged very largely by the fact that, being necessarily dependent on our congregations for a living, we cannot, with as clear an emphasis as you can, go to people and say, ‘We seek not yours, but you.’ I have nothing to say about the present ecclesiastical arrangements of modern Christian communities. That would take me altogether from my present purposes, but I want to lay this upon your consciences, dear brethren, that you who have other means of living than proclaiming Christ’s name have an advantage, which it is at your peril that you fling away. As long as the Christian Church thought that an ordained priest was a man who could do things that laymen could not do, the limitation of Christian service to the priesthood was logical. But when the Christian Church, especially as represented by us Nonconformists, came to believe that a minister was only a man who preached the Gospel, which every Christian man is bound to do, the limitations of Christian service to the official class became an illogical survival, utterly incongruous with the fundamental principles of our conception of the Christian Church. And yet here it is, devastating our churches to-day, and making hundreds of good people perfectly comfortable, in an unscriptural and unchristian indolence, because, forsooth, it is the minister’s business to preach the Gospel. I know that there is not nearly as much of that indolence as there used to be. Thank God for that. There are far more among our congregations than in former times who have realised the fact that it is every Christian man’s task, somehow or other, to set forth the great name of Jesus Christ. But still, alas, in a church with, say, 400 members, you may knock off the last cypher, and you will get a probably not too low statement of the number of people in it who have realised and fulfilled this obligation. What about the other 360 ‘dumb dogs, that will not bark’? And in that 360 there will probably be several men who can make speeches on political platforms, and in scientific lecture-halls, and about social and economical questions, only they cannot, for the life of them, open their mouths and say a word to a soul about Him whom they say they serve, and to whom they say they belong.<\/p>\n

Brethren, this direct service cannot be escaped from, or commuted by a money payment. In the old days a man used to escape serving in the militia if he found a substitute, and paid for him. There are a great many good Christian people who seem to think that Christ’s army is recruited on that principle. But it is a mistake. ‘I seek you, not yours.’<\/p>\n

III. Lastly, and only a word. Christ seeks us, and ours. <\/strong><\/p>\n

Not you without yours, still less yours without you. This is no place, nor is the fag end of a sermon the time, to talk about so wide a subject as the ethics of Christian dealing with money. But two things I will say–consecration of self is extremely imperfect which does not include the consecration of possessions, and, conversely, consecration of possessions which does not flow from, and is not accompanied by, the consecration of self, is nought.<\/p>\n

If, then, the great law of self-surrender is to run through the whole Christian life, that law, as applied to our dealing with what we own, prescribes three things. The first is stewardship , not ownership; and that all round the circumference of our possessions. Depend upon it, the angry things that we hear to-day about the unequal distribution of wealth will get angrier and angrier, and will be largely justified in becoming so by the fact that so many of us, Christians included , have firmly grasped the notion of possession, and utterly forgotten the obligation of stewardship.<\/p>\n

Again, the law of self-surrender, in its application to all that we have, involves our continual reference to Jesus Christ in our disposition of these our possessions. I draw no line of distinction, in this respect, between what a man spends upon himself, and what he spends upon ‘charity,’ and what he spends upon religious objects. One principle is to govern, getting, hoarding, giving, enjoying, and that is, that in it all Christ shall be Master.<\/p>\n

Again, the law of self-surrender, in its application to our possessions, implies that there shall be an element of sacrifice in our use of these; whether they be possessions of intellect, of acquirement, of influence, of position, or of material wealth. The law of help is sacrifice, and the law for a Christian man is that he shall not offer unto the Lord his God that which costs him nothing.<\/p>\n

So, dear friends, let us all get near to that great central fire till it melts our hearts. Let the love which is our hope be our pattern. Remember that though only faintly, and from afar, can the issues of Christ’s great sacrifice be reproduced in any actions of ours, the spirit which brought Him to die is the spirit which must instruct and inspire us to live. Unless we can say, ‘He loved me, and gave Himself for me; I yield myself to Him’; and unless our lives confirm the utterance, we have little right to call ourselves His disciples. <\/p>\n

Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 12:14-18<\/p>\n

14Here for this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you; for children are not responsible to save up for their parents, but parents for their children. 15I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less? 16But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit. 17Certainly I have not taken advantage of you through any of those whom I have sent to you, have I? 18I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps?<\/p>\n

2Co 12:14<\/p>\n

NASB, NRSV,<\/p>\n

NJB”here”<\/p>\n

NKJV”now for”<\/p>\n

TEV-omitted-<\/p>\n

This is the Greek emphatic particle idou, used so often in the Gospels, usually translated “behold.” It serves to call attention to the following statement. Paul uses it rarely (cf. Rom 9:23 [OT quote]; 1Co 15:51; 2Co 5:17; 2Co 6:2 [OT quote],9; 2Co 7:11; 2Co 12:14; Gal 1:20).<\/p>\n

“this third time” The book of Acts only records two visits to Corinth (cf. Act 18:1; Act 20:2-3; 2Co 1:15; 2Co 13:1-2). However, Acts is not a complete or detailed history, but a theological document showing the spread of Christianity from people group to people group, from Palestine to Rome.<\/p>\n

“I will not be a burden” This refers to financial compensation (cf. 2Co 11:9; 2Co 12:13; 1Co 9:12; 1Co 9:18). Paul affirmed the right of ministers to receive compensation, but personally rejected it because (1) he was attacked over this issue by the false teachers (cf. 2Co 12:14 b) or (2) his own background as a rabbi excluded this.<\/p>\n

“but you” Paul does not want their money, but their loyalty and good will.<\/p>\n

“children. . .parents” Paul is using a family analogy. He considered himself their spiritual father (cf. 1Co 4:14-15; Gal 4:19).<\/p>\n

2Co 12:15 “spend” This Greek word can be understood in two ways: (1) literally “to pay out money” (cf. Act 21:24) or (2) figuratively “to spend entirely” or “pay everything or anything” (cf. Mar 5:26). Paul was ready to give all his assets and\/or himself for the cause of Christ among the Corinthian believers.<\/p>\n

Obviously Paul is using word plays on money. He did not want them spending money on him, but he would spend himself for them.<\/p>\n

“for your souls” “Souls” (i.e., psych) is used in the sense of persons in Paul’s writings as is “spirit” (cf. pneuma, cf. Php 1:27).<\/p>\n

This is not an ontological dichotomy in mankind, but a dual relationship to both this planet and to God. The Hebrew word nephesh (BDB 659) is used of both mankind and the animals in Genesis, while “spirit” (ruah, BDB 924) is used uniquely of mankind. This is not a proof-text on the nature of mankind as a three-part (trichotomous) being. Mankind is primarily represented in the Bible as a unity (cf. Gen 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson’s Christian Theology (second edition) pp. 538-557 and Frank Stagg’s Polarities of Man’s Existence in Biblical Perspective.<\/p>\n

“if” This is a first class conditional sentence, which is assumed to be true from the writer’s perspective or for his literary purposes.<\/p>\n

“more” This related group of terms characterizes Paul’s emotional and extravagant literary style in 2 Corinthians . See full note at 2Co 2:7.<\/p>\n

“am I to be loved less” The more Paul gave to them, the more they treated him with less respect and love. This was an intolerable situation.<\/p>\n

2Co 12:16 “nevertheless, crafty fellow that I am, I took you in by deceit” This may relate to the contribution for the Jerusalem church in chapters 8-9. The false teachers possibly accused him of sending others to collect money for himself (cf. 2Co 12:17-18).<\/p>\n

Paul’s comment here is biting sarcasm!<\/p>\n

2Co 12:18 “Titus” It is surprising that Titus is never mentioned in the book of Acts (possibly he was Luke’s brother). He was one of Paul’s most trusted and faithful helpers. (See Special Topic at 2Co 2:13). Apparently Titus also did not receive any money from this church, following Paul’s example.<\/p>\n

“the brother with him” This is probably the same one as in 2Co 8:18. Some think it was Luke (i.e., Origen). This taking along the representatives from the churches was Paul’s way to de-arm the accusations related to this contribution to the Jerusalem Church.<\/p>\n

2Co 12:17-18 have a series of four questions. The grammatical form of the first two expect a “no” answer, while the last two expect a “yes” answer. The purpose of the questions is to show that neither Paul nor Titus had taken advantage of them in any way, as some had charged.<\/p>\n

“in the same spirit” This refers to the redeemed human spirit of Titus (i.e., locative case), not the Holy Spirit (instrumental case). Paul uses “spirit” to refer to himself often (cf. 2Co 2:13; 2Co 7:13; 1Co 2:11; 1Co 5:4; 1Co 16:18; Rom 1:9; Rom 8:16; Php 4:23). See note at 2Co 7:13 b.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Behold. Greek. idou. App-133. <\/p>\n

third time, See 2Co 13:1 and Introduction Notes. <\/p>\n

to = unto. Greek. pros. App-104. <\/p>\n

to you. The texts omit. <\/p>\n

children. Greek. teknon. App-108. <\/p>\n

lay up = treesnro up. Greek. thesaurizo. As 1Co 18:2 (in store). <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

14.] (the , though so strongly attested, can hardly have been omitted, had it ever been in the text, and therefore has probably been inserted from ch. 2Co 13:1) . ., must, from the context, mean, I am ready to come the third time;-not, I am the third time ready to come, i.e. this is the third time that I have been ready to come to you. This latter meaning has been adopted by Beza, Grot., Estius, al., Paley, al., and even De Wette, hesitatingly, in order to evade the difficulty of supposing Paul to have been before this twice at Corinth. But on this see Prolegomena to 1 Cor. v. Here, the context has absolutely nothing to do with his third preparation to come, which would be a new element, requiring some explanation, as in 1Th 2:18. The natural, and, I am persuaded, only true inference from the words here is, I am coming to you a third time,-and I will not burden you this time, any more than I did at my two previous visits.<\/p>\n

Our business in such cases is, not to wrest plain words to fit our preconceived chronology, but to adapt our confessedly uncertain and imperfect history of the Apostles life, to the data furnished by the plain honest sense of his Epistles.<\/p>\n

] Wetst. quotes Cicero de Fin. ii. 26: Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus.- , , , Chrys., p. 629.<\/p>\n

] Paul was the spiritual father of the Corinthian Church, 1Co 4:14-15; he does not therefore want to be enriched by them, his children, but rather to lay up riches for them, seeking to have them as his treasure, and thus to enrich them, as a loving father does his children. The is left indefinite: if pressed strictly, it cannot be earthly treasure in the negative part of the sentence, heavenly, in the positive;-cf. next verse.<\/p>\n

Notice, is not impersonal, but the common verb to and , agreeing by proximity with the former.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 12:14. , yours) Php 4:17.-, you) that I may gain you. Mat 18:15. He heaps up spiritual treasures for the souls of the Corinthians, 2Co 12:15 [ ].<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 12:14<\/p>\n

2Co 12:14 <\/p>\n

Behold, this is the third time I am ready to come to you;-This epistle was written to prepare them for this visit, so that he would find them ready to receive him with gladness and affection.<\/p>\n

and I will not be a burden to you:-He felt for them such affection that he was again refusing to accept any support at their hands.<\/p>\n

for I seek not yours, but you:-He was ready to give his very life for them, but was not willing to accept gifts from them. [In view of the fact that on this very occasion when he used this language, he was soliciting a contribution of money to help the poor saints in Judea, and in this he positively tells them that he seeks not theirs, but them. In the face of such facts, it is proper to ask the question, if he sought not theirs, but them, how, while asking for their money, could he consistently say he sought not theirs? In the light of the context, and all the word of God elsewhere on the subject, there can be but one proper explanation, and it is found in the fact that he was expressing the truth only as to the comparative importance or value of a Christian man, on the one hand, and a Christian mans earthly possessions, on the other hand. In such a comparison, the mere possessions of a Christian are as nothing. In this relative estimate of the two things, he could very properly say that, in point of real and permanent value, their possessions were as nothing, and that the real object of his seeking was the Christian man himself, and not his possessions. He was seeking that which was permanent and enduring, and not a mere material consideration, which, ever so important as a means to an end, is nothing in comparison with a human being. Hence, while it was true that their gift of money could be used for good in helping the poor, it was also true that the desired help for the poor could be obtained from other sources; but it was not true that the essential good at this point for the Christians themselves could be secured without they would give of their means to help in the cause of the Lord; and hence, after all, the real object for which Paul sought in this case was the Corinthian Christians themselves.]<\/p>\n

for the children ought not to lay up for the parents, but the parents for the children.-He stood to them in the relation of a parent, in the course of nature, it was the parents office to provide for the children, and not the children for the parent. He sought that they would allow him the parents privilege. [Thus gracefully and tenderly does the apostle reconcile a seemingly ungracious act with the kind feelings which he cherished in himself and desired to excite in others.] <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

the third: That is, the third time I have purposed to visit you. See the parallel passages. 2Co 1:15, 2Co 13:1, 1Co 4:19, 1Co 11:34, 1Co 16:5 <\/p>\n

for I: Pro 11:30, Act 20:33, 1Co 10:33, Phi 4:1, Phi 4:17, 1Th 2:5, 1Th 2:6, 1Th 2:8, 1Th 2:19, 1Th 2:20, 1Pe 5:2-4 <\/p>\n

for the: Gen 24:35, Gen 24:36, Gen 31:14, Gen 31:15, Pro 13:22, Pro 19:14, 1Co 4:14, 1Co 4:15, 1Th 2:11 <\/p>\n

Reciprocal: Gen 14:23 – That I Gen 30:30 – when Num 16:15 – I have not 1Sa 12:3 – whose ox 2Ki 5:16 – I will receive 1Co 9:12 – Nevertheless 2Co 7:2 – we have wronged 2Co 11:9 – burdensome 2Co 12:13 – I myself 2Co 12:15 – you 1Th 2:9 – chargeable 1Ti 5:8 – and specially<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

A PERSONAL WORK<\/p>\n

I seek not yours, but you.<\/p>\n

2Co 12:14<\/p>\n

As if St. Paul would say, I do not want your silver, I do not want your gold, or even your praise, I want you; I want you for Christ.<\/p>\n

I. He knew the worth of souls.See what he says in 2Co 12:15 : And I will very gladly spend and be spent for you.<\/p>\n

II. He knew the power of Christ.In the Revised Version we read in Rev 1:5 : Unto Him that loveth us, and loosed us from our sins by His blood. Christ delivers us from the chains of sin. Christ conquers the human heart as the summer conquers the land. There is not a more blessed sight under heaven than when some young heart, conquered by love, kneels at the Cross and cries<\/p>\n

Just as I am, young, strong, and free,<\/p>\n

To be the best that I can be<\/p>\n

For truth, and righteousness, and Thee,<\/p>\n

Lord of my life, I come.<\/p>\n

III. He knew the joys of service.You have seen a picture of a great rock in a raging sea and a frail form clinging to the Cross for dear life. And there is a companion picture, where the same form is seen; with one hand she grips the Rock, with the other she clasps the hand of a struggling sister and lifts her up to the same place of safety. Who can tell the joy of this most blessed work? It is the joy which Christ had! It is a joy that sends us to our knees in wonder, and in thankfulness, and in tears. Do you say, I should like to have a share in this most blessed work? You need three things.<\/p>\n

(a) Experience. You cannot tell others of a Saviour you have never known yourself. You cannot say to others, O taste and see that the Lord is good, if you have never tasted and seen His goodness yourself.<\/p>\n

(b) Enthusiasm. Nothing great, said Emerson, was ever achieved without enthusiasm.<\/p>\n

(c) Sympathy. Sympathy means more than feeling for another. It means feeling with them. It is only when by grace we have reached out our hand to grasp the hand of Jesus, that we reach out the other hand to help some one else. And is not this worth living for and worth dying for?<\/p>\n

Rev. F. Harper.<\/p>\n

Illustrations<\/p>\n

(1) There is a striking title to one of Newmans sermonsThe salvation of the hearer, the motive of the preacher. Goethe said he admired the man who knew precisely what he aimed at. Then he ought to have admired St. Paul, for St. Paul certainly knew. I am made all things to all men, that I might by all means save some (1Co 9:22). I ceased not to warn every one night and day with tears (Act 20:31). I lay in tears Henry Martyn wrote, interceding for the unfortunate natives of this country. Samuel Rutherford could say to his people at Anwoth, My witness is above, your heaven would be two heavens, and the salvation of you all, as two salvations to me. Build me a hut to die in, was the last sentence of David Livingstone, so utterly unselfish was the great missionary and philanthropist. Richard Knill wept before a blasphemer, and those tears did more than any words. These men knew the worth of souls, and their hearts were filled with some of the same compassion that filled the heart of the Son of God.<\/p>\n

(2) Almost the last words that Thomas Carlyle wrote were these: The longer I live the more I feel the truth of the old words of the Scotch catechism, What is the chief end of man? The chief end of man is to glorify God, and to enjoy Him for ever. <\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

2Co 12:14. A third time would imply two previous ones, but Paul’s first visit to Corinth as recorded in Acts 18 th chapter is the only one that is shown in that book. We need only conclude that the apostle conducted himself on the second visit according to the requirements of the occasion. Not be burdensome denotes that he will continue to relieve them of financial obligation to him, just as he has done up to this time. He uses the common rule of provisions being made by parents for their children, to illustrate his feeling for the Corinthian brethren. Of course he is regarding the relationship from a spiritual standpoint. (See 1Co 4:14-15.)<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 12:14. Behold, this is the third time I am ready to come to younot I am a third time ready to do this (as a number of critics understand it), but I am ready to come the third time. The former sense is forced on those who think the apostle paid but two visits to Corinth; but besides that this puts an unnatural sense upon the words, the apostles argument would thus have little point. Paley contends for this sense, building mainly on the silence of the Acts as to a third visit (Hor. Paul. iv. 11); but it is impossible to understand chap. 2Co 13:1 in any natural sense, if a real third visit was not meant,[1]and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. As your spiritual parent allow me a parents privilege, not to be provided for by you, but to make provision for you, my children. The delicacy and tenderness of this touch are surpassing.<\/p>\n

[1] See among others Billroths Introduction, pp. 17-23 (Clarks Translation), and Conybeare and Howson, vol. 2 pp. 18, 19, note 1.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

The apostle here acquaints the Corinthians, that he prepared himself a third time to come unto them, being providentially hindered twice before, yet with a firm resolution not to be any ways burdensome to them; for he coveted not their possessions, but was desirous of their salvation. <\/p>\n

And as a parent lays up for his children, and takes not from them; so he desired, as their spiritual father, to enrich them with spiritual good things, and not to take from them any of their temporal riches. Nay, he adds, that he was willing to spend and be spent; that is, to spend his time, his strength, his pains, his life, although he met with very undue returns from some of them, who loved him so little, because he loved them so much; showing more kindness to the false apostles, than to him their spiritual father.<\/p>\n

Behold here an imitable pattern of ministerial diligence and faithfulness, love and affectionateness: the apostle was willing to spend and be spent; not only his purse and pains, but time and strength, life and health.<\/p>\n

Oh, how tender are some of their carcass, how fearful of their skin, how sparing of their pains, for fear of shortening their days and hastening their end!<\/p>\n

Whereas the lamp of our lives can never burn out better than in lighting others to heaven: is it not better that our flesh consume with industry and usefulness, than wear out with rust and idleness?<\/p>\n

As it is the duty, so ’tis the dispostion of the faithful ministers of Christ to spend and to be spent for souls.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Verse 14<\/strong> <\/strong> During his soon to come visit, Paul would again refuse pay out of a love for them as a parent for a child ( 1Co 4:14-15 ). He did not seek their money, but the salvation of their souls. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

2Co 12:14-15. Behold, the third time I am ready That is, resolved; to come to you Having purposed it twice before, and been disappointed, 1Co 16:5; 2Co 1:15-16. And I will not be burdensome to you More than formerly; for I seek not yours, but you Not your money or goods, but the salvation of your souls. For children ought not That is, it is not according to the course of nature for children to lay up temporal things for the parents, who commonly die before them; but the parents for the children I therefore, your spiritual father, do not desire to partake of your temporal things, but to bestow my spiritual treasures upon you. And I will very gladly spend My time, strength, and all I have; and be spent for you Hazard, nay, and lose my life for your salvation, Joh 10:11; Php 2:17; 1Th 2:8. Though the more abundantly I love you, &c. How unkind soever your returns may be, and though my love should be requited with neglect, or even with contempt.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. [There has been much dispute as to whether Paul says that this is his third visit, or the third time he has intended to visit. Evidently it was to be his third visit. See 2Co 2:1; 2Co 12:21; 2Co 13:1-2 . Knowing that if this letter moved them to repentance or shame, the Corinthians would wish him to accept some compensation for his services, and that if he did so his enemies would revive their slanders against him, and assert that his whole purpose in writing was to gratify his mercenary desires, Paul makes it easy to decline any such offer on their part by declining it now beforehand. He asserts that he will maintain himself without their support, as he has done on his two former visits, and lest they should resent this independence on his part, he declares that he is actuated thereto by an intense love for them–a love which seeks not their money for his benefit, but their souls for their own benefit. He affectionately, yet almost playfully, bases his conduct on that rule as to parents and children which, though it sometimes permits children to aid parents, obliges parents always to maintain children. He was their spiritual father (1Co 4:14-15), and he claims the obligations of his parental relation as if they were much-coveted rights. Thus, as throughout the epistle, the thunders of the apostle have quickly subsided into the tender accents of the parent.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

Verse 14 <\/p>\n

The third time I am ready, &c. Once he had been among them; a second time he had intended to go, but circumstances had prevented. This, therefore, was the third time of his forming such a design.–The children. They were his children in a spiritual sense.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

Paul’s proposed conduct in Corinth 12:14-18<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Paul was about to return to Corinth another time, his "anticipated visit." [Note: See the chart in the introduction section of these notes.] <\/span> When he came, he planned to continue his same financial policy with them; he would remain financially independent of them (cf. 1Co 9:15; 2Co 11:9; 2Co 11:12). He wanted their welfare and their affection more than their money. His concerns were also their spiritual maturity (cf. 1Co 3:1-4) and their complete devotion to Christ (cf. 2Co 11:2-3).<\/p>\n

As a general principle, parents (Paul) sacrifice for their children (the Corinthians), not the other way around. However in another sense children do have a responsibility to help their parents (cf. 1Co 9:3-14; 1Ti 5:8). Parental responsibility is more basic, however, and this is what Paul stressed here. In family life parents sometimes refuse the support of their children, as Paul did of the Corinthians, if they feel that doing so is in their children’s best interests. Paul planned to use all his resources to contribute to the Corinthians’ welfare. Nevertheless he expected at least their love in return for doing so.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. 14. Behold, the third time ] We can either interpret this (1) … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 12:14”<\/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-28982","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28982","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=28982"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28982\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28982"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28982"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28982"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}