2 Corinthians 12:14 Ulasan

In this chapter the apostle proceeds in maintaining the honour of his apostleship. He magnified his office when there were those who vilified it. What he says in his own praise was only in his own justification and the necessary defence of the honour of his ministry, the preservation of which was necessary to its success. First, He makes mention of the favour God had shown him, the honour done him, the methods God took to keep him humble, and the use he made of this dispensation (Co2 12:1-10). Then he addresses himself to the Corinthians, blaming them for what was faulty among them, and giving a large account of his behaviour and kind intentions towards them (Co2 12:11 to the end).

INTRODUCTION TO 2 CORINTHIANS 12 The apostle in this chapter proceeds upon the same subject, in vindicating himself against the false teachers, and giving proof of his apostleship; he takes notice of a very remarkable and unusual vision he was favoured with; makes mention of an uncommon temptation of Satan, how he was delivered from it, and the use it was of to him; excuses his boasting to the Corinthians; lays the blame of it upon them who obliged him to do it, though they had such undeniable proofs of his apostleship among them; signifies he intended to come and see them, and expresses his strong affection for them, and good will towards them; removes the calumnies of covetousness, guile, and craftiness; reproves them for their sins, and threatens them in case of impenitence. Though in some respects glorying was not so convenient, and quite disagreeable to the apostle himself, yet such were his circumstances, that it was become necessary for him to do it, and therefore goes on with it; and to his character, qualifications, labours, sufferings, and deliverances, adds the visions and revelations of the Lord he had been honoured with, Co2 12:1 and singles out a very particular one, which he describes by the time when, about fourteen years ago; by the person who saw it, himself, whom he speaks of in the third person, that there might be as little appearance of boasting as possible; by the place where it was seen, the third heaven, into which he was caught; by the form or manner of the vision, or the circumstance and condition in which he was when he saw it, of which he could give no account; as whether in or out of the body, Co2 12:2, which last circumstance is repeated to denote the certainty of it, and his ignorance as to this part of it; for the truth of which he appeals to God, Co2 12:3, and affirms again, that such an one as he had described was caught up to paradise; by which he explains what he meant by the third heaven, and further declares, that being there he heard words unutterable, Co2 12:4. Now though this vision was matter of glorying, yet since he was the person that was so highly honoured with it, he would not dwell any longer on it, but rather speak of his infirmities, as he afterwards does, Co2 12:5, yet if he had shown a design of boasting, it would not have been acting a foolish part; however, he thought it best to forbear, lest it should lead any into too high an opinion of him, Co2 12:6, and indeed, these high enjoyments were apt to fill himself with pride and vanity, wherefore God, in his infinite wisdom, thought fit to take some methods to humble him; which leads him to give an account of a sore temptation that befell him, which was grievous to him, and in which he was buffeted by Satan; the end of which was to keep down his pride, and hide it from him, Co2 12:7. The use this was of to him, and how he behaved under it, and the request he made to the Lord to be freed from it, are declared in Co2 12:8, to which he received an answer, which was full and satisfactory, gave him pleasure, and determined him to glory in his infirmities, Co2 12:9, which he does in Co2 12:10, and gives an enumeration of them, and his reason for glorying in them: and whereas he knew he should be chargeable with folly, in glorying in other things as he had done, he blames the Corinthians for it, who had obliged him to it; for had they engaged as they should have done in the vindication and commendation of him, there would have been no need of his own; and they were furnished with matter and arguments enough for such a purpose, since it must have been a plain case to them that he was not inferior to the chief of the apostles, Co2 12:11, of which they had a full demonstration, partly by the signs, wonders, and mighty deeds which were done in the midst of them by him, Co2 12:12, and partly by the gifts of grace bestowed on them through his ministry, on account of which they did not come short of any other churches; unless it was in this, that they had the Gospel preached without charge unto them, Co2 12:13, the apostle goes on to acquaint them that he had a third time intended to come and see them, when he would be no more burdensome and chargeable to them than he had been before; have no regard to theirs but to them, acting the part of a father that lays up for his children, but takes nothing from them, Co2 12:14, and expresses his strong affection for them, even though they should show but little to him, and his earnest desire to be serviceable to them, and the pleasure he should take therein, Co2 12:15, and whereas it was suggested by the false teachers, that though he did not take money of them in person, he had used some underhand crafty methods by the means of others to drain them of it, Co2 12:16, he replies and vindicates his innocence, by putting the question to them in general; whether he had made any gain by any persons he had sent to them, Co2 12:17, and particularly inasmuch as he had sent Titus and another brother, whether he had made any gain of them, and whether the apostle and he were not of the same spirit; and whether they did not take the same steps, Co2 12:18, and then observes, that all the pains that he took in the vindication of himself, was not so much on his own account as theirs, even for their edification, that that might not be hindered, for whom he had the most endeared affection: and for the truth of all this he appeals to God, Co2 12:19, and closes this chapter with observing the many evils which were among them, which he feared he should find among them, when he came, unrepented of; and which would be matter of grief and humiliation to him, and oblige him to use that severity among them which would not be agreeable to them, Co2 12:20.

But be it so, I did not burden you,.... These words are not spoken by the apostle in his own person of himself, but in the person of his adversaries, and contain a concession and an objection of theirs, but be it so; they granted that he had not burdened the Corinthians, that he had took nothing of them himself for preaching the Gospel; they owned that he had preached it freely; this was so clear a point, and so flagrant a case, that they could not deny it; yet they insinuated to the Corinthians, and objected to the apostle, that though he did not receive anything from them with his own hands, yet he craftily and cunningly made use of others to drain their purses, and receive it for him; and which is suggested in the next clause: nevertheless, being crafty, I caught you with guile; so say the false apostles of me; for these are not the words of the apostle in his own person; nor to be understood of any spiritual craft, or lawful cunning and prudent artifices used by him, to allure and draw the Corinthians into a good liking and opinion of the Gospel and of his ministry, and so caught them, and was the happy means of their conversion; but they are spoken in the person of the false apostles, charging him with a wicked and criminal craftiness, by making use of other persons in a sly underhanded way, to get this church's money, when he pretended to preach the Gospel freely; to which he answers in the next verse.

"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." What he says is this; 'It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, "and I will not be a burden to you."' And the reason is a noble one. For he did not say, 'because ye are mean,' 'because ye are hurt at it,' 'because ye are weak:' but what? "For I seek not yours, but you." 'I seek greater things; souls instead of goods; instead of gold, salvation.' Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, 'Can you not have both us and ours?' he adds with much grace this excuse for them, saying, "For the children ought not to lay up for the parents, but the parents for the children;" instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that "the children ought not to lay up," but also that the parents ought to. Therefore since it is meet to give,

Paul’s desire was to gain the Corinthians themselves and not their money. Once they understood that, they would have more affection for him.

Paul is telling the Corinthians that if he had more to give them, he would be bound to do so, as a loving parent.

Lest it seem that he constantly displays his disinterestedness as though intending to accept something later, he therefore says: it is not because I take nothing that I do not come to you; I have already been to you a second time, I am already preparing to set out a third time, and I will not burden you. Why? Not because you are afraid, and not because you are weak, but because "I seek not yours, but you," that is, your salvation and your souls, not your possessions. Since they would probably have said: you cannot have both us and our possessions, and that is why you are not disposed toward us, he provides the reasoning that parents ought to give to children, using the words "parents" and "children" in place of "teachers" and "disciples," and showing in this way that he strictly fulfills his duty and his role.

Here he shows that he is worthy of commendation in regard to good things he intends to do. He does three things. First, he states his resolution concerning the future good he intends to do; secondly, he assigns the reason for this resolution (v. 14c); thirdly, he applies a likeness to his reason (v. 14d). It should be noted in regard to the first that sometimes it happens that the reason why some do not receive at one time is that they might be keeping themselves in reserve for another time, in which they can receive both more and more boldly. Therefore, lest they suppose something like this of the Apostle, namely, that he refused to take anything from them the first time, in order that he might receive more the second time, he says that he not only did this in the past, but is prepared to do the same in the future; hence he says, Here for the third time I am ready to come to you. And I will not be a burden. As if to say: not even then will I burden you by taking what is yours: "So I refrained and will refrain from burdening you in any way" (2 Cor. 11:9); "I hold fast my righteousness, and will not let it go" (Job. 27:6). He says, here for the third time I am ready to come, and not "this third time I am coming," because he certainly was prepared to go to them a third time, yet he went only twice. For he was prepared to go the first time; he went and they were converted. He was ready a second time, but he was prevented on account of their sin. It was for this that he apologized in the beginning of this letter. Now he was ready to go a third time, and he went. Hence he went twice, but he was ready to go three times. Then he gives the reason for this good resolution, when he says: for I seek not what is yours but you. The reasoning is this: it is clear that an artisan arranges his work according to the end he has in view, but when preachers preach, some intend revenue and temporal goods; consequently they arrange and direct all their preaching to this. Others intend the salvation of souls; consequently, they arrange their preaching according as they deem it expedient for the salvation of souls. Therefore, because the Apostle in his preaching aimed at the salvation of the Corinthians and he saw that it was expedient to take no revenue from them, both in order to shame the false apostles and also because they were covetous, he refused to take any revenue. Hence he assigns this reason: I will not burden you by taking anything, because I seek not what is yours by my preaching, but you and your salvation are what I aim to procure: "Not that I seek the gift; but I seek the fruit" (Phil. 4:17). Therefore the Lord said to the apostles: "I will make you fishers of men" (Matt. 4:19), not of money. This is also prefigured in Gen. (chap. 47), where we read that Joseph brought some Egyptians for the service of the king, because the good preacher should be intent upon converting believers to the service of Christ. He adapts a simile to this reasoning, when he says: for children ought not to lay up for their parents, but parents for their children. First, he presents the simile; secondly, he adapts it (v. 15); thirdly, he criticizes their ingratitude (v. 15b). He says therefore: I do not seek what is yours. This is clear from a simile. For we observe that parents according to the flesh should lay up for their children, because children ought not to lay up for their parents, but parents for their children. Therefore, since I am your spiritual father and you are my children, I do not want you to lay up for me, but I for you. But there is a question here about parents according to the flesh, for it says in Ex. (20:12): "Honor your father and your mother," which includes that we must minister to their needs. Therefore the children are bound to lay up for their parents. I answer that this precept binds children to minister to and help their parents in necessity, but not to gather and lay up for them. For laying up and gathering have an eye on the future. But in nature the children succeed the parents and not vice versa, except in some sad cases. Therefore the love of parents naturally induces them to lay up for the children. It is in this way that the Apostle speaks; but in Ex. (chap. 20) the Lord is speaking about helping them in case of necessity. Another question that arises concerns the statement that the children should not lay up for their parents, but the parents for the children. Therefore, since prelates are our spiritual parents, it seems that princes and others do wrong when they give their riches to prelates. I answer that they gave them to prelates not for themselves, but for the poor, and this is what the Lord teaches: "Lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal" (Matt. 6:20). Hence they are given to prelates as dispensers to the poor.

St. Paul mentions some wonderful revelations which he had received from the Lord, Co2 12:1-5. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, Co2 12:6. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, Co2 12:7-9. He exults in sufferings and reproaches, and vindicates his apostleship, Co2 12:10-13. Promises to come and visit them, Co2 12:14, Co2 12:15. Answers some objections, Co2 12:16-18. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, Co2 12:19-21.

The third time I am ready - That is, this is the third time that I am ready - have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See Co1 16:5, and Co2 1:15, Co2 1:16. He now formed it a third time, having more probability of seeing them now than he had before. See Co2 13:2. I seek not yours, but you - I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See Co2 11:20. For the children ought not to lay up for the parents - You may have many teachers, but you have but one Father; for in Christ Jesus I have begotten you through the Gospel; see Co1 4:15. Ye are my children, and I am your father. You have not contributed to my 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.

REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (Co2 11:30). He gave one instance which might expose him to ridicule (Co2 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare Sa1 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration. of--that is, from the Lord; Christ, Co2 12:2.

the third time--See Introduction to the first Epistle. His second visit was probably a short one (Co1 16:7), and attended with humiliation through the scandalous conduct of some of his converts (compare Co2 12:21; Co2 2:1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (compare Co2 1:15-16; Co2 13:1-2). The context here implies nothing of a third preparation to come; but, "I am coming, and the third time, and will not burden you this time any more than I did at my two previous visits" [ALFORD]. not yours, but you-- (Phi 4:17). children . . . parents--Paul was their spiritual father (Co1 4:14-15). He does not, therefore, seek earthly treasure from them, but lays up the best treasure (namely, spiritual) "for their souls" (Co2 12:15).