2 Corinthians 12:1-21

If the Lord Jesus passed from the baptism in the Jordan, and the dovelike descent of the Holy Ghost upon him, to the solitude of the wilderness and the assaults of the tempter; if he came down from the mount of transfiguration to witness the failure of the disciples to heal the lunatic boy, and to give expression to his sorrow in the words, "O faithless and perverse generation!" etc.—it is not surprising that an apostle should be sorely tried after his exaltation. New endowments must have new tests. New and larger grace must be immediately put off probation, since there are many probations in this one probation that have eternal issues. "Lest I"—this man in Christ, who fourteen years ago was prepared by special revelation for the toil and trial of his Gentile apostleship—"lest I should be exalted above measure;" and what was the danger? "The abundance of the revelations." Against that danger he must be fortified. If new endowments and new graces are instantly put on trial, and the conditions of life's general probation changed, then, indeed, a new check to guard against abuse of increased gifts must not be lacking. The man is not precisely the same man as before, nor is he in the same world that he previously occupied. Accessions of outward advantages, such as wealth and social position, are full of risks, but accessions of inward power are far more perilous. To preserve St. Paul from self-glorification, there was given him "a thorn in the flesh." First of all, the revelations were as to the fact itself to be kept a secret, and this was a means of humility, but the thorn in the flesh was added. What it was we know not, but it was a bodily infirmity that caused him much suffering. "This is significant. It is of the very nature of thorns to be felt rather than seen, and to appear trifling evils to all but those directly stung by them" (Dr. Bellows). It was "a messenger of Satan," though this does not imply that it was not under God s direction. The idea is that this "angel of Satan" was an impaling stake that produced severe and continued pain, and the reason therefore is twice stated, "lest I should be exalted above measure." So, then, it was not as an apostle, but as the apostle to the Gentiles, that he was specially afflicted. Pain is instinctively resisted as an enemy to the activity, comfort, and pleasure of life. Naturally, therefore, St. Paul felt that it would interfere with his energy and happiness, and, of course, the Satanic side of the torture would be uppermost in his thought. The evil in pain is what we see first. If this were not realized, it could not be an affliction. Hence he prayed thrice to the Lord that it might depart from him. But his prayer was denied. At the same time, the promise was given—a promise worth far more than the removal of the pain—"My grace is sufficient for thee: for my strength is made perfect in weakness." The thorn was to continue—a lifelong suffering in addition to his other infirmities was to be fastened upon him, a special and grievous suffering. Yet, while it had to remain a sad memorial, not of his exaltation, but of human frailty in connection with great endowments, there was an assurance direct and specific of sustaining grace. Along with that a most important truth was taught him, namely, that the perfection of strength is attained through the consciousness of our utter weakness. First, then, the evil of pain; next, the good of pain under the agency of God's grace;—this is the method of providence and grace, for the two are one in the Divine purpose. Alas! had the prayer of those sensitive nerves of his been literally answered, what a loser would he and we have been! How much of his power would have vanished with the pain! How many thoughts and emotions that have cheered the afflicted and inspired the weak to be heroic, would have been unknown! Such Epistles as the apostle wrote (to say nothing of his other services to the world) could never have been written under the ordinary experience of the ills of life. All men have thorns in the flesh, for there is no perfect health, no human body free from ailments. But in St. Paul's case the thorn was a superaddition to existing infirmities. Nor is it difficult for us to see how this particular infirmity, sanctified by the Spirit, was specially adapted to guard him at a most exposed point. Inasmuch as he was the object of a peculiar and violent opposition, he was singularly liable to the temptation of over asserting himself and his merits, the more so as his enemies took delight in taunting him with his personal defects as to manner and appearance. The safeguard was provided where it was most wanted. Such, in fact, was his own view of the matter: "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." "My infirmities," he argues, "instead of being the hindrance they would be if left to themselves, are helpers, since they are the occasions of grace, and this grace rests upon me, i.e. abides continually. The thought is precious; it must be repeated. "Therefore I take pleasure in infirmities," etc.; for the power of Christ had been imparted to him with such fulness as to transform pain into pleasure so far as his spiritual nature was concerned. The body continued to suffer, the humiliations were increased, but his soul was filled with Christ as the Christ of his pains and sorrows, and thus he had the victory, not only over physical misery, but over all pride and vanity that might have sprung up "through the abundance of the revelations." Glorious words are these: "When I am weak, then am I strong." Notice the clear view St. Paul has of the Divine hand in his thorn in the flesh. If he is perfectly assured of the abundance of the revelations, if he can locate the scene in Paradise, if he realizes the sanctity of these disclosures in the "unspeakable words," he is just as certain that the thorn "was given" him. He knew it was a "thorn," and he knew whence it came. He acknowledged God in it, and, in this feeling, prayed thrice for its removal. Christians often fail at this point. They doubt at times whether their afflictions come from God. Some Christians cannot be induced to believe that their sufferings are sent from above, and they see in them nothing more than evil casualties. But if they fail to recognize God in the sorrow, they will not find him in the joy of his blessed promise, "My grace is sufficient for thee." It was not merely the "them" that St. Paul had to endure. This was a source of pain, and it aggravated, doubtless, his other physical infirmities, and, in turn, was augmented by them. But we must not forget the state of mind such an affliction naturally produced—the surprise that it should follow such wonderful signs of God's favour as had been vouchsafed in the "abundance of the revelations," the temptation to a rebellious spirit and the occasion for unbelief it would furnish. A literal answer to his prayer was refused; a spiritual answer was granted. The "grace" bestowed was "sufficient," not only to bear the pain as a peculiar addition to his "infirmities" already existing, but to enable him to "glory" in it; and the providence of it was specially manifested in the power it had given him to be patient, forbearing, humble, in the late trouble with the Corinthians. O Christians, who are called to a lifelong discipline in the school of suffering, think of the measure implied in the sufficient grace! Sufficient for what? Sufficient, not only to glory in pain and infirmity, but to glory "most gladly."—L.

2 Corinthians 12:11-15 - Recurrence to the former argument.

The intense feeling of St. Paul indicates itself by not continuing on one unvarying level. From the climax just reached he reverts to what had been previously discussed in 2 Corinthians 10:1-18. and 11. These reverberations are very characteristic of the man as a thinker, and they show how closely, in him, temperament was allied with intellect. If aroused, he never became artificial or unnatural, but was then most true to his organization. In the verses before us he resumes his ironical vein: "I am become a fool in glorying;" but not of his own accord, for "ye have compelled me." The disaffected party at Corinth had not respected his just claims, had not "commended" him, and they had failed in this matter when he had demonstrated that he was "in nothing behind the very chiefest of the apostles" the same idea expressed in 2 Corinthians 11:5, adding in this instance, "though I be nothing." Was he thinking of the abundant revelations with which he could not have been entrusted save on the condition of a thorn in the flesh? Only a brief utterance, yet very sincere—"though I be nothing." It was safe for such a man in his impaled situation to dramatize the "fool," but he hastens to serious work and mentions that "the signs of an apostle" had been wrought among them. His language is, full and earnest; "truly," "in all patience," "signs and wonders and mighty deeds," no lack, no irritating haste, no deception, number and variety and extraordinary power all provided for. Despite of the accumulation, the magnitude, the unimpeachable quality of these Divine evidences, God among you of a truth, Christ honouring his servant and his servant's work, ye Corinthians, or some of you, have not "commended" me! In what respect were ye inferior to other Churches? Look at Macedonia, look at Asia; wherein were you less favoured than they? They commended me; what have you done to exemplify your sense of my apostleship? I remember but one thing in which ye were "inferior"—and the irony is keen now—I remember that I preached the gospel gratuitously, so as not to be "burdensome to you;" and this is your acknowledgment, this your commendation of my course! What a mistake my disinterestedness was! What a "fool" in my goodness! "Forgive me this wrong!" Despite of it all, I am not weaned from Corinth. "The third time I am ready to come to you." Though my self-denying conduct has been used to bring me into contempt, I shall repeat it without any abatement, for "I will not be burdensome to you." And now his heart swells as he says, "I seek not yours, but you"—words that he bequeathed to the admiration of ages; for was he not their spiritual father? If, at the bidding of natural instinct, children were not to lay up for the parents, but the parents for the children, then it became him to provide for his spiritual children. But was this all that his love had to promise? Nay; what means he had or might have should not only be freely used in their behalf, but he would give his faculties, his heart, his whole self, to advance their well being. "Signs of an apostle" had been wrought at Corinth, "wonders and mighty deeds," but the signs of a sublime moral manhood rise before us when he declares, "I will very gladly spend and be spent for you." Will this avail? "If I love you more abundantly, am I loved the less?"—L.

2 Corinthians 12:16-19 - Forestalling false criticism.

What limit is there to the carping skill of envy and hatred! Some of this Judaizing party might say that, under cover of disinterestedness, he had acted cunningly in the matter of the collection for the poor saints at Jerusalem. Was this so? Did the deputies make a gain of you? Did Titus abuse his position? One spirit, Christ's spirit, animated us, for we all "walked in the same steps." Think you that this has been said for self-justification? Do we excuse ourselves? Fears were oppressing him, fears that he would mention presently. Can it all be in vain? Assurances of fatherly regard, assurances of a willingness, ay, of a gladness, in giving all he had and all he was, even life itself, to their service and interest; would they pass for nought? And were there both history and prophecy in the melancholy winds, "The more abundantly I love you, the less I be loved"? The fervent appeal, the protracted argument, the action and reaction, the irony and the profound sincerity, the grieved tenderness, the sad ingratitude, the memory of noble self-sacrifice, gather into the climax, "We speak before God in Christ." There, at that bar of judgment, he makes the solemn avowal, "We do all things, dearly beloved, for your edifying." Once more he would conciliate, nor should this long and impassioned outburst come to a close without calling God in Christ to witness his deep-felt affection for these ungrateful Corinthians.—L.

2 Corinthians 12:20, 2 Corinthians 12:21 - Expression of his fears.

Why had he just spoken with so much earnestness? Why had St. Paul brought facts to their notice which he had never used in addressing his Churches? Why had he referred to that extraordinary event in his career, when he had been ushered into the secret chambers of Paradise and permitted to hear things which were not to be told? Why a revelation to be unrevealed? It was to teach the rebellious and evil disposed among the Corinthians that he was Christ's apostle to them, and, as such, charged with maintaining the order, peace, and purity of the Churches entrusted to his oversight. Very tenderly had he appealed to the Corinthians, and now, having called God, even God in Christ, to witness the depth and sincerity of his love for them, he would entreat them not to drive him to extreme measures. To exercise stern authority gave him no pleasure. The greatest thing in an apostle was love, and he wished to restore harmony and prosperity to the Church by means of forbearance and affectionate counsel. Therefore he had pleaded so fervently; therefore he had condescended to boasting; therefore he had told them more of his infirmities than his enemies knew; therefore he had gloried in those things which these very men used to alienate his own spiritual children by putting contempt on him and his office. Fears he had, lest when he should come to Corinth, he should not find them such as he wished, and fears too that he would have to act in an apostolic way not agreeable to them, so that on their meeting together each party would be disappointed in the other. Hope he had, and so he speaks doubtingly. But the fatherly heart is overloaded with apprehensions and "lest" is thrice employed, for he would not conceal these apprehensions. What a dark list of vices and sins is spread out in the last two verses! If he should have to confront these evils, he will not find them such as he would and they will find him such as they would not. First comes the catalogue of moral evils such as originated in the factious spirit so rife in Corinth, viz. strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults. These things would require discipline. But, moreover, he feared the sensual wickedness which had such a hold on Corinth. For he might have to deal with gross offenders, men who had committed sins of "uncleanness and fornication and lasciviousness," and had not repented. Such a state of things would grieve him. Disappointed and afflicted by a blight like this falling on his labours in the ministry of the gospel, he tells them, "My God will humble me among you." To avoid these distressing results, to restore peace and spiritual prosperity to a Church rent by faction and disgraced by immorality, he had written and laboured and prayed. If all failed, "my God will humble me among you."—L.

2 Corinthians 12:2 - "A man in Christ."

When we consider what man is, and who Christ is, the conjunction seems wonderful indeed. Yet, when apprehended, this union appears one fraught with richest blessings for him who is the inferior and dependent member. The thought was one familiar to the apostle; himself "a man in Christ," he spoke of others who were "in Christ before" himself, and he designated Christian societies, "Churches in Christ Jesus."

I. THE NATURE OF THE UNION THUS DESCRIBED.

1. The Christian is grafted "in Christ" as a graft in a tree, joined to him as a branch to a vine. The union is thus a vital union, and is to the Christian the means and the occasion of spiritual life.

2. The Christian is accepted "in Christ," i.e. in the Beloved. For Christ's sake the Christian is received into Divine favour. The Saviour is in this capacity a Representative, a Mediator, an Advocate.

3. The Christian is incorporated "in Christ" as the member in the body, and has a new function to discharge in consequence of this relationship.

4. The Christian is hidden "in Christ" as the traveller in the cleft of the rock, as the voyager in the ark, when "the Lord shut him in."

5. The Christian dwells "in Christ" as in a house, a home appointed for him by Divine wisdom and goodness.

II. THE IMPORTANCE AND ADVANTAGES OF THIS UNION.

1. As is apparent from considering the position of those who are out of Christ. For such, where is safety, where is a law of life, where is a prospect for immortality? For to be out of Christ is to be without God, and so without hope.

2. From considering what in this life they possess who have Christ and are in him. Whilst, so far as the bodily life is concerned, they are in the world, they are in spirit in the Lord, and thus partake a higher nature and existence than belong to earth and to time.

3. From considering the imperishable character of this union. To be "in Christ" now is to be "with Christ" forever. To those who are in him there is no condemnation now, and from him there shall be no separation hereafter. The visions which Paul beheld, and the declarations he heard when he was caught up into the third heaven, were to him, and may be to us, an earnest and promise of immortal union. Therefore "Abide in him."—T.

2 Corinthians 12:5 - Glorying in weaknesses.

It is not to be wondered at that Paul boasted; the wonder is that, instead of boasting of the extraordinary visions he had experienced, the extraordinary commission he had received, the extraordinary success which had followed his labours, he boasted of what other men would have concealed or have lamented—his own infirmities, disadvantages, and troubles.

I. THE WEAKNESSES IN WHICH THE APOSTLE GLORIED.

1. His own bodily infirmity was especially present to his thoughts, when using this language. Whatever this was, whether general ill health or some special malady, as of the eyes, it was naturally distressing to himself, as it prevented him from doing his work with the ease and pleasure which he might have experienced had he possessed health and vigour of body.

2. The contempt he met with from some amongst whom he laboured was to Paul no cause of mortification, but cause of rejoicing. Let men despise him; if he was able to serve and please his Master, that was enough.

3. The hardships and privations and persecutions he endured in the fulfilment of his ministry were matter of glorying. In these he took pleasure, contrary as such a fact was to ordinary human experience.

II. THE GROUND OF THE APOSTLE'S GLORYING IN HIS WEAKNESSES.

1. There can be no doubt that the deepest ground lay in Paul's sympathy with his Divine Lord. The humiliation and obedience unto death of the Lord Jesus in order to secure man's salvation became a new source of inspiration, in the direction both of human action and of human suffering, and Paul was crucified with Christ unto the world. He bore about with him in the body the marks of the Lord Jesus, and of this he justly boasted.

2. Personal weakness was the occasion of the reception of new and spiritual strength. For Christ made his own grace sufficient when his servant's strength was gone. And by a sublime paradox the apostle learned that when he was weak, then was he strong. And thus the very infirmities which seemed to disqualify for service became the occasion of the communication of such spiritual power and aid as rendered the apostle more efficient and successful in the service of the Lord.—T.

2 Corinthians 12:9 - Sufficient grace.

Perhaps there is no verse in Scripture which has brought more strength and comfort to the hearts of Christ's people than this. The explanation of its preciousness and its power is to be sought first in the spiritual, the revealed truth which it communicates, and secondly in the fact that it is the record of personal experience. There is an instinctive persuasion in the human mind that the experience which has been realized by one is possible to another. The grace which was actually bestowed upon Paul does not seem inaccessible to the feeble, the tempted, the overburdened Christian who cries to Heaven for help.

I. THE NEED FOR THIS SUFFICIENCY.

1. The manifold duties, the severe temptations, the wried sorrows and troubles, incidental to the Christian life. There are difficulties and trials common to the Christian with all men, but there are others peculiar to him, arising from the higher view he takes of life, both as a personal discipline and as an opportunity for serving and glorifying God.

2. The conscious insufficiency of human resources. This, indeed, accounts for the universal practice of prayer, frequent or occasional, deliberate or spontaneous. Men feel their utter helplessness in the presence of the demands of life, and therefore they call upon God. Much more keenly does the follower of the Lord Jesus realize his need of a higher than human aid. Conscious that only Divine grace has reconciled him to God, he daily acknowledges his dependence upon the same grace for the maintenance of his spiritual life and usefulness.

II. THE GROUND OF THIS SUFFICIENCY.

1. The divinity of the Saviour. Can we imagine any other than Christ using this language, "My grace is sufficient"? It is becoming, it is possible, only to him who possesses Divine resources, who is spiritually present with all his people.

2. Christ's mediatorial position. This involves the possession and the disposal of whatsoever is necessary for the spiritual welfare of those whom the Lord Jesus saves. Accepted as our Representative, he has received gifts for men; and it is in the fulfilment of his mediatorial office that he imparts to each individual disciple and friend the specially needed grace.

3. The spiritual dispensation over which the Lord Jesus presides. He is Head over all things unto his Church. He distributes to every man severally as he will. His Spirit is the Spirit of truth, of holiness, of power.

III. THE EVIDENCE OF THIS SUFFICIENCY.

1. The personal experience of Paul as recorded in this passage. He tells us here, not only what Christ promised, but what he performed. He was perfectly satisfied with the course he had taken. He did not find His own personal weakness and insufficiency a barrier to his efficiency and usefulness. What he lacked, his Lord supplied.

2. The recorded experience of all who have trusted to the same Divine Source of all-sufficiency. There is no discordant note in the song of grateful, affectionate adoration which fills the Church of the Redeemer. All his people have known their own demerits, their own powerlessness, and all have known the sufficiency of their Lord. And every Christian has reason to acknowledge—

"And when my all of strength shall fail,

I shall with the God Man prevail."

T

2 Corinthians 12:12 - Signs of apostleship.

The evidences of deep feeling, which are manifest throughout this Epistle, are very prominent in this passage. There were special reasons why a sensitive man like Paul should lay to heart the treatment with which he met from the Corinthians. Considering what he had done among them and for them, he felt it hard that empty pretenders should be preferred to himself. And he was convinced that, in disregarding his authority, these members of the Corinthian congregation whom he had in view were doing injustice to his ministry among them. For all the proofs of a Divine commission had been exhibited in his ministry in their city. He appeals to—

I. MIRACULOUS EVIDENCES OF APOSTLESHIP. Upon due occasion the apostle did not hesitate to bring forward and adduce as proofs of his commission the supernatural gifts which had been bestowed upon him. How could he have publicly made such a claim as this in an authentic letter, unless the Corinthians, friendly and inimical, were ready to witness to the truth of his language? It would not be fanciful to discriminate among the terms which Paul in this passage applies to these miraculous evidences. Observe that they are designated:

1. Powers, as pointing to the heavenly and Divine source to which they must needs be traced. Whether exercised in controlling nature, in healing disease, or in inflicting punishment, they bore upon their very presence the evidences that they were of superhuman origin.

2. Wonders, as fitted and indeed intended to awaken the interest, the inquiry, the amazement, of all beholders. Wonder may be useful in leading to such reflection, such emotion, as may surpass itself in value.

3. Signs, as indicating the authority of those at whose prayer or command these marvels were wrought "among" the Corinthians.

II. THE MORAL EVIDENCE OF APOSTLESHIP. Nowhere in the New Testament is the portent placed above the spiritual. Christ's mighty works answered their purpose when they prompted the exclamation and inquiry, "What manner of man is this!" And in Paul's character there was seen an evidence of apostleship far more convincing and far more instructive than the most marvellous deeds which he performed. He justly claims to have exhibited patience, both in his continuing to work for the Corinthians and to interest himself in them notwithstanding their ingratitude, and in his tender and brotherly treatment of them with a view to their restoration to entire sympathy with himself.—T.

2 Corinthians 12:15 - Ministerial devotion.

Paul rejoices and boasts that, however the Corinthians may misunderstand him, he cannot be accused of having acted towards them in a mercenary spirit. Disinterestedness at all events he must claim, and they must concede. They are the debtors, not he. He is the parent who lays up for the children. This he does cheerfully, and is resolved that he will do in the future as in the past. His determination is to spend and to be spent for their souls.

I. A SINCERE PROFESSION. Had Paul been a stranger to his correspondents he could not have used such language as this. But he was well known to them, having lived and laboured in Corinth, working with his own hands for his maintenance, and putting forth every effort for the spiritual enlightenment and salvation of the citizens.

1. The minister of Christ spends for the enrichment of his people's souls. He has "treasure," though in earthen vessels. He has "the true riches" committed to his keeping. His sire is to bestow the choicest and most precious blessings upon the spiritually necessitous. All he has he longs to part with.

2. The minister of Christ is willing to be spent for his people's souls. Labour often involves suffering. Bodily powers may be exhausted; even the mind itself may give way under the strain of a toilsome, emotional, prolonged ministry. The missionary may sink beneath the burden of climate, of unrequited toil, of persecution. Every faithful minister must lay his account, not only with effort, but with self-denial and self-sacrifice.

II. AN ARDENT APPEAL. The Revisers adopt a rendering of the latter part of this verse which harmonizes with what we may well believe to have been the sentiment of the apostle.

1. Paul has proved the abundance of his love; and every true minister, animated by the love of Christ and by pity for souls, has shown himself to be a true lover and friend of his fellow men.

2. Shall it, then, be the ease that those whom the Christian minister loves, and whose welfare he seeks, shall be indifferent and ungrateful? It is sometimes so; the very faithfulness and earnestness of the minister may occasion the aversion of those who desire that he should "prophesy smooth things," and leave them to their sinful pursuits and pleasures uninterrupted. Yet the affection and devotion of spiritual workers deserve a very different return.—T.

2 Corinthians 12:19 - Edification.

The strain in which this portion of the Epistle is written may, the writer is conscious, mislead some readers. It displays a good deal of personal feeling; it reproaches those who have not shown themselves amenable to rightful influence and authority; it reveals a wounded heart. Some readers may misinterpret these signs and infer that the apostle regards himself as on his defence, as excusing and vindicating himself, as asking that the best construction possible may be forbearing]y put upon his conduct. But all this is erroneous. Paul's one great aim is, not his own vindication, but, on the contrary, the edification of those to whom his Epistle is addressed.

I. IN WHAT DOES EDIFICATION CONSIST?

1. It has respect to those who are already built upon the one Foundation—Christ. The minister of Christ, like other workmen, must begin at the beginning. When men receive the gospel, then, and only then, are they in a position to be "edified."

2. It consists in the building up of the Christian character in the case of individuals. The resemblance to Christ is what is mainly to be sought.

3. And in the formation of solid and serviceable Christian societies, all of which are parts of the holy temple which is being reared to the glory of God.

II. BY WHAT MEANS IS EDIFICATION PROMOTED?

1. The means divinely appointed and approved are moral and spiritual. All employment of mechanical or political agency to secure such an end is to be condemned, as both inappropriate and useless.

2. Personal agency is that which the New Testament exemplifies and which experience approves. Living spirits, full of love and sympathy, are divinely qualified to engage in such a work as this.

3. The presentation of truth, the addressing of language of encouragement and promise, of admonition and rebuke,—these are emphatically the scriptural methods of edification. Of all these abundant and very instructive examples may be found in this very Epistle.

III. WHAT PURPOSES DOES EDIFICATION SUBSERVE?

1. The welfare, the highest spiritual development and happiness, of those who are edified.

2. The impression thus made upon the world by the presence in the midst of it of a Divine temple reared with human souls.

3. The honour and glory of the heavenly Architect himself.—T.

2 Corinthians 12:1-4 - Apostolic experiences in heaven.

I. THE APOSTLE HAD A HEAVENLY EXPERIENCE DURING HIS EARTHLY LIFE. His earthly experience was, vary largely, dark and sorrowful; but amidst the darkness appears this brilliant flash of heavenly light.

1. He gives us this experience as an actual fact, and as such we must receive it. It was a reality to him. He records it that it may come before us as a reality, not as a mere fancy or illusion.

2. It furnished him with an opportunity of contrasting man's treatment and God's. In the closing verses of the preceding chapter we have a catalogue of Paul's tribulations, many of these occasioned by human perversity and enmity. Men treated Paul evilly; God gave him this special and marvellous heavenly experience!

II. THE CHARACTER OF THIS EXPERIENCE.

1. A real entrance into the heavenly world. Paul has no doubt about this. His only doubt is whether he was in the body at the time. He most distinctly conveys that there was a removal of his spirit into another sphere; he is not sure whether his body accompanied his spirit. There could not have been a doubt as to whether he was "in the body" if his experience had been a mere trance or any special influence brought to bear upon his mind. There was a removal, but whether of body and spirit, or of spirit alone, the apostle cannot declare. We may note the apostolic belief that conscious life is possible to us when we are "out of the body." The apostle did not know whether his experience was of this order, but he evidently recognizes this order of experience as possible. We may note further that the apostle regarded heaven or paradise as a place as well as a state. "Third heaven" and "paradise" seem to be used synonymously—"third heaven" indicating the realm in which God's glory is pre-eminently manifested. The rabbins taught the existence of seven heavens, but it is not probable that Paul refers to their notions.

2. An entrance effected by God. It was not by the apostle's merit or power; it was by a Divine act—he was "caught up." Admittance to the heavenly world is in the hands of God; if we enter, then God must effect the entrance for us. Christ, the Way, is given to us by God.

3. Astonishing visions. Paul saw much (2 Corinthians 12:1).

4. Wonderful revelations. He heard much. "Unspeakable words," understood by him, but not to be repeated on earth. Possibly they would not have been intelligible to any who had not participated in the heavenly experience. Our curiosity craves to know what Paul saw and heard, but our needs do not demand it. We have the speakable words of the gospel, which, rightly received, will prepare us to hear by and by the "unspeakable words" of heaven and to behold the heavenly glories.

III. THE OBJECT OF THIS EXPERIENCE.

1. To encourage the apostle in his many labours and sufferings. Christ took his disciples up into the mountain and was transfigured before them; then he brought them down into the world of men to toil and to endure.

2. To quicken his faith in the unseen. Great natures doing great works have often great trials of faith. A big devil always comes against a big Christian.

3. To speed him onward to the final rest of God's people. He was a much loved child; the Father showed him special favour.

4. That others to whom the experience should be recounted might participate in the benefit. The experience was for us as well as for the apostle. From us its special features are largely hidden; but it is revealed to us, and this knowledge may well encourage us in the earthly service, quicken our faith, and hasten our footsteps towards the glories beyond the veil.

A general lesson may be learnt from the event that those who have special trials and sorrows experience also special comforts and helps.—H.

2 Corinthians 12:7 - The thorn in the flesh.

I. WHAT WAS IT?

1. In itself. There have been almost infinite conjectures. As to the figure: some prefer a "goad for the flesh," a sharpened stake; others, a rankling thorn; others, a stake on which offenders were impaled or the cross to which they were fastened. As to the reality: evil suggestions; fiery darts of Satan; some prominent adversary; some painful bodily affection, weak eyesight, defective speech, carnal cravings; whilst a bold imaginationist has had the temerity to suggest a termagant wife! Possibly the precise nature of the affliction is concealed that no one may say, "Ah, that is not my trouble." It was very grievous to the apostle whatever its precise nature.