2 I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don’t know, or whether out of the body, I don’t know; God knows.
3 I know such a man (whether in the body, or outside of the body, I don’t know; God knows),
4 how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter.
5 On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.
6 For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me.
7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
8 Concerning this thing, I begged the Lord three times that it might depart from me.
9 He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
10 Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.
11 I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing.
12 Truly the signs of an apostle were worked among you in all perseverance, in signs and wonders and mighty works.
13 For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong!
14 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 your possessions, but you. For the children ought not to save up for the parents, but the parents for the children.
15 I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:2–5And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. … What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. … Wherefore also he goes on to say, "Of such an one will I glory;" not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly.
And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. … What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. … Wherefore also he goes on to say, "Of such an one will I glory;" not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:7What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; … What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. … And so by the "messenger of Satan," he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death ; for they did Satan's business. … He says therefore, "There was given to me a thorn to buffet me;" not as if God putteth arms into such men's hands, God forbid! not that He doth chastise or punish, but for the time alloweth and permitteth them.
What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; … What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. … And so by the "messenger of Satan," he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death ; for they did Satan's business. … He says therefore, "There was given to me a thorn to buffet me;" not as if God putteth arms into such men's hands, God forbid! not that He doth chastise or punish, but for the time alloweth and permitteth them.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:8–10That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance. … Why this very thing doth show My power. "For My power," He saith, "is made perfect in weakness," when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. … He longs to be delivered from those dangers; but when he heard God's answer that this befitteth not, he was not only not sorry that he was disappointed of his prayer, but was even glad. … "For when I am weak, then am I strong." Why marvellest thou that the power of God is then conspicuous? I too am strong "then;"' for then most of all did grace come upon him.
That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance. … Why this very thing doth show My power. "For My power," He saith, "is made perfect in weakness," when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. … He longs to be delivered from those dangers; but when he heard God's answer that this befitteth not, he was not only not sorry that he was disappointed of his prayer, but was even glad. … "For when I am weak, then am I strong." Why marvellest thou that the power of God is then conspicuous? I too am strong "then;"' for then most of all did grace come upon him.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:14–15"For I seek not yours, but you." I seek greater things; souls instead of goods; instead of gold, salvation.' … instead of teachers and disciples, employing the term parents and children, … For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' … For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, "though the more abundantly I love you, the less I be loved." And I do this,' he says, for the sake of those who are beloved by me, yet love me not equally.'
"For I seek not yours, but you." I seek greater things; souls instead of goods; instead of gold, salvation.' … instead of teachers and disciples, employing the term parents and children, … For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' … For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, "though the more abundantly I love you, the less I be loved." And I do this,' he says, for the sake of those who are beloved by me, yet love me not equally.'
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 12:2–4When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, … that he did not himself understand the manner of it. … let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. … the number three is made use of (kat ezochen) by way of eminence, to denote what is highest and most complete. … Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted.
When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, … that he did not himself understand the manner of it. … let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. … the number three is made use of (kat ezochen) by way of eminence, to denote what is highest and most complete. … Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted.
John Calvin, Commentaries, on 12:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 12:7–9Now it is asked, what this goad was. … My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes -- not the body, but that part of the soul which has not yet been regenerated. … It may seem, however, to follow from this, that Paul had not by any means prayed in faith … I answer, that as there are different ways of asking, so there are different ways of obtaining. … Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him.
Now it is asked, what this goad was. … My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes -- not the body, but that part of the soul which has not yet been regenerated. … It may seem, however, to follow from this, that Paul had not by any means prayed in faith … I answer, that as there are different ways of asking, so there are different ways of obtaining. … Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him.
John Calvin, Commentaries, on 12:6–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 12:7–10We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, … and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him … It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. … This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.
We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, … and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him … It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. … This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.
Matthew Henry, Commentary on the Whole Bible, on 12:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 12:7–9A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. … All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. … My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument.
A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. … All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. … My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument.
John Wesley, Explanatory Notes upon the New Testament, on 12:7 and 12:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
2 Corinthians 12
2 Corinthians 12:2–15, World English Bible
2 Corinthians 12 in the Bible · Told in the Story: Chapter 21, A Cheerful Giver
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:2–5And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. … What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. … Wherefore also he goes on to say, "Of such an one will I glory;" not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:7What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; … What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. … And so by the "messenger of Satan," he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death ; for they did Satan's business. … He says therefore, "There was given to me a thorn to buffet me;" not as if God putteth arms into such men's hands, God forbid! not that He doth chastise or punish, but for the time alloweth and permitteth them.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:8–10That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance. … Why this very thing doth show My power. "For My power," He saith, "is made perfect in weakness," when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. … He longs to be delivered from those dangers; but when he heard God's answer that this befitteth not, he was not only not sorry that he was disappointed of his prayer, but was even glad. … "For when I am weak, then am I strong." Why marvellest thou that the power of God is then conspicuous? I too am strong "then;"' for then most of all did grace come upon him.
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Corinthians · on 2 Corinthians 12:14–15"For I seek not yours, but you." I seek greater things; souls instead of goods; instead of gold, salvation.' … instead of teachers and disciples, employing the term parents and children, … For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' … For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, "though the more abundantly I love you, the less I be loved." And I do this,' he says, for the sake of those who are beloved by me, yet love me not equally.'
John Chrysostom, Homilies on the Second Epistle to the Corinthians, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 12:2–4When he confesses, that he does not know whether he was in the body, or out of the body, he expresses thereby the more distinctly the greatness of the revelation. For he means, that God dealt with him in such a way, … that he did not himself understand the manner of it. … let us learn from this, that we must seek the knowledge of those things only that are necessary to be known, and leave other things to God. … the number three is made use of (kat ezochen) by way of eminence, to denote what is highest and most complete. … Some one, however, will reply, that what Paul heard was, consequently, needless and useless, for what purpose did it serve to hear, what was to be buried in perpetual silence? I answer, that this took place for the sake of Paul himself, for one who had such arduous difficulties awaiting him, enough to break a thousand hearts, required to be strengthened by special means, that he might not give way, but might persevere undaunted.
John Calvin, Commentaries, on 12:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Corinthians 12:7–9Now it is asked, what this goad was. … My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes -- not the body, but that part of the soul which has not yet been regenerated. … It may seem, however, to follow from this, that Paul had not by any means prayed in faith … I answer, that as there are different ways of asking, so there are different ways of obtaining. … Hence, as to the object of his prayer, there can be no doubt that he was heard, although he met with a refusal as to the express form. By this we are admonished not to give way to despondency, as if our prayers had been lost labor, when God does not gratify or comply with our wishes, but that we must be satisfied with his grace, that is, in respect of our not being forsaken by him.
John Calvin, Commentaries, on 12:6–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Corinthians 12:7–10We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, … and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him … It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. … This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies of divine strength and grace.
Matthew Henry, Commentary on the Whole Bible, on 12:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Corinthians 12:7–9A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. … All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. … My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument.
John Wesley, Explanatory Notes upon the New Testament, on 12:7 and 12:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.