Albert Barnes Commentary 2 Corinthians 12:1

"I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord." — 2 Corinthians 12:1 (ASV)

Introduction to 2 Corinthians Chapter 12

This chapter is a continuation of the same general subject that was discussed in the two previous chapters. The general design of the apostle is to defend himself from the charges brought against him in Corinth, and especially, as it would appear, from the charge that he had no claims to the character of an apostle. In the previous chapters, he had met these charges and had shown that he had just cause to be bold toward them; that he had, in his life, given evidence that he was called to this work; and especially that by his successes and by his sufferings he had shown that he had evidence that he had truly been engaged in the work of the Lord Jesus. This chapter contains the following subjects:

1. Paul appeals to another evidence that he was engaged in the apostolic office—an evidence to which none of his accusers could appeal: that he had been permitted to behold the glories of the heavenly world (2 Corinthians 12:1–10). In the previous chapter, he had mentioned his trials. Here he says (2 Corinthians 12:1) that as they had compelled him to boast, he would mention the revelation he had from the Lord.

   He details, therefore, the remarkable vision he had several years before (2 Corinthians 12:2–4), when he was caught up to heaven and permitted to behold the wonders there. Yet he says that lest such an extraordinary manifestation should exalt him above measure, he was visited with a sore and peculiar trial—a trial from which he prayed earnestly to be delivered, but he received an answer that the grace of God would be sufficient to support him (2 Corinthians 12:5–9). It was in view of this, he says (2 Corinthians 12:10), that he had pleasure in infirmities and sufferings in the cause of the Redeemer.

2. He then (2 Corinthians 12:11–12) sums up what he had said; he draws the conclusion that he had given every sign or evidence that he was an apostle and that in all that pertained to toil, patience, and miracles, he had shown that he was commissioned by the Savior, though with characteristic modesty he said he was nothing.

3. He then expresses his purpose to come again and see them, and his intention then not to be burdensome to them (2 Corinthians 12:13–15). He was willing to labor for them and to exhaust his strength in endeavoring to promote their welfare without receiving support from them, for he regarded himself in the light of a father to them, and it was not usual for children to support their parents.

4. In connection with this, he answers another charge against himself. Some accused him of being crafty; that though he did not burden them, yet he knew well how to manage so as to secure what he wanted without burdening them, or seeming to receive anything from them (2 Corinthians 12:16). To this he answers by an appeal to fact. Particularly, he appeals to the conduct of Titus when with them, in full proof that he had no such design (2 Corinthians 12:17–19).

5. In the conclusion of the chapter, he expresses his fear that when he should come among them he would find much that would humble them and give him occasion for severity of discipline (2 Corinthians 12:20–21). This apprehension is evidently expressed so that they might be led to examine themselves and to put away whatever was wrong.

It is not expedient. This means it is not well; it does not become me. This may either mean that he felt and admitted that it did not become him to boast in this manner—that there was an impropriety in his doing it, though circumstances had compelled him (and in this sense it is understood by nearly all, if not all, expositors)—or it may be taken ironically.

In the ironic sense, it would be as if Paul said: "Such a man as I am ought not to boast. So you say, and so it would seem. A man who has done no more than I have, who has suffered nothing, who has been idle and at ease as I have been, ought surely not to boast. And since there is such an evident impropriety in my boasting and speaking about myself, I will turn to another matter and inquire whether the same thing may not be said about visions and revelations. I will speak, therefore, of a man who had some remarkable revelations and inquire whether he has any right to boast of the favors imparted to him." This latter interpretation seems to me to be the probable meaning of this passage.

To glory. To boast (2 Corinthians 10:8, 13; 2 Corinthians 11:10).

One of the charges they alleged against him was that he was given to boasting without any good reason. After the enumeration in the previous chapter of what he had done and suffered, he says that this was doubtless very true. Such a man has nothing to boast of.

I will come. The margin reads, "For I will." Our translators have omitted the word (gar) for in the text, evidently supposing that it is a mere expletive. Doddridge renders it, "nevertheless." But it seems to me that it contains an important sense and that it should be rendered as THEN: "Since it is not fit that I should glory, then I will refer to visions, etc. I will turn away, then, from that subject and come to another."

Thus the word (gar) is used in John 7:41, Shall, THEN, (mh gar) Christ come out of Galilee? And in Acts 8:31, How can I, THEN, (pwv gar) except some man should guide me? See also Acts 19:35; Romans 3:3; Philippians 1:18.

To visions. The word vision is used in the Scriptures often to denote the mode in which Divine communications were usually made to men. This was done by causing some scene to appear to pass before the mind as in a landscape, so that the individual seemed to see a representation of what was to occur in some future period. It was usually applied to prophecy and is often used in the Old Testament. See Isaiah 1:1 and also Acts 9:10.

The vision to which Paul here refers was that which he was permitted to have of the heavenly world (2 Corinthians 12:4). He was permitted to see what perhaps no other mortal had seen: the glory of heaven.

And revelations of the Lord. This refers to revelations which the Lord had made, or it may mean manifestations which the Lord had made of Himself to him.

The word rendered revelations properly means an uncovering—apokaluqeiv, from apokaluptw, to uncover—and denotes a removal of the veil of ignorance and darkness so that an object may be clearly seen. It is thus applied to truth revealed because the obscurity is removed and the truth becomes manifest.