Or, superabundance, exceeding greatness, excess.

The pleasant section of Hades, where the spirits of Abraham and all the just are, awaiting the resurrection (Luke 16:22-23, 25-26), and where the Lord Jesus went after His death and stayed until His resurrection (Luke 23:43; Acts 2:24, 27, 31; Eph. 4:9; Matt. 12:40). This Paradise differs from the Paradise in Rev. 2:7, which will be the New Jerusalem in the millennium. In this section the apostle told of the exceeding greatness of the revelations he had received. In the universe there are mainly three sections: the heavens, the earth, and Hades, which is underneath the earth (Eph. 4:9). As a man living on earth, the apostle knew the things of the earth. But men do not know the things either in the heavens or in Hades. The apostle, however, was brought away to both of these unknown places. Hence, he received visions and revelations of these hidden regions. For this reason he mentioned these two uttermost parts of the universe.

Some MSS read, apart from.

The conjunction and is an important word here. It indicates that what is mentioned in vv. 3-4 and what is mentioned in the preceding verse are two different matters. Verse 2 Cor. 12:2 tells us that the apostle was caught away to the third heaven. Now, vv. 3-4 tell us something further, that the apostle was caught away also to another place, into Paradise. This indicates strongly that Paradise is not the same as the third heaven in v. 2 it refers to a place other than the third heaven.

The visible clouds may be considered the first heaven, and the sky, the second heaven. The third heaven must be the heaven above the heavens, the highest heaven (Deut. 10:14; Psa. 148:4), where the Lord Jesus and God are today (Eph. 4:10; Heb. 4:14; 1:3).

Lit., until within; i.e., as far as.

The same Greek word as in v. 4, Acts 8:39, and 1 Thes. 4:17.

The apostle (v. 7), not as the old creation but as the new creation (2 Cor. 5:17). In this section the apostle desired to boast of the new creation in Christ by boasting of his weaknesses in the flesh, the old creation (vv. 5, 9).

Revelation is the putting aside of the veil, the unveiling of hidden things; vision is the scene, the view, seen at the unveiling. Many things concerning God's economy and administration in the universe were hidden. The Lord revealed, unveiled, these to the apostle, and he received visions of these hidden things.

The attesting miracles that furnish credentials of apostleship.

Attesting miracles.

Startling and awakening miracles.

Miracles that demonstrate God's power.

Or, inferior to, weaker than.

These are ironic expressions.

Meaning that Paul would now come to boast of the visions and revelations that he had received from the Lord.

The apostle was forced to boast, because of the Corinthians' folly. Though it was not expedient for him, it was necessary for their profit. For their building up, he had to boast, that they might be brought back to a sober and proper understanding concerning their relationship with the apostle.

"Frequent in classical Greek in the sense of a pale or stake" (Vincent), or a "sharp pointed staff" (Alford). Here it might refer to a kind of physical suffering, such as the trouble with his eyes (see note Gal. 4:15²).

To beat with clenched fist, differing from buffet in 1 Cor. 9:27, which means to beat under the eye.

See note 1 Cor. 15:10^1a. Sufferings and trials are often ordained by the Lord for us that we may experience Christ as grace and power. Hence, in spite of the apostle's entreaty, the Lord would not remove the thorn from the apostle.

For the sufficiency of the Lord's grace to be magnified, our sufferings are required; for the perfectness of the Lord's power to be shown forth, our weakness is needed. Hence, the apostle would most gladly boast in his weaknesses that the power of Christ might tabernacle over him. Grace is the supply, and power is the strength, the ability, of grace. Both are the resurrected Christ, who is now the life-giving Spirit dwelling in us (1 Cor. 15:45; Gal. 2:20) for our enjoyment.

The Greek word for tabernacle over is a compound verb composed of two words. The first word means upon, and the second, to dwell in a tent, as in John 1:14 and Rev. 21:3. The compound verb here means to fix a tent or a habitation upon. It portrays how the power of Christ, even Christ Himself, dwells upon us as a tent spread over us, overshadowing us in our weaknesses.

Or, well content; the same Greek word as in Matt. 3:17.

Or, mistreatments.

Or, constraints; i.e., urgent needs that press much. See note 1 Cor. 7:26².

Lit., narrowness of room; hence straits, difficulties, distresses.

Weak in his old being; powerful in the overshadowing Christ.

See note 2 Cor. 11:5^1a.

I.e., let the former matter go.

Some Corinthians charged the apostle with this. They said that he was crafty in making gain, that he was indemnifying himself by sending Titus to receive the collection for the poor saints.

Our regenerated spirit indwelt by the Holy Spirit. This spirit governs, rules, directs, regulates, and leads us in our Christian walk (Rom. 8:4). The apostles walked in such a spirit.

In Christ points to the life by which the apostles spoke, and refers to the means and substance of their speaking. Before God points to the atmosphere in which the apostles spoke and refers to the sphere of their speaking.

Meaning to spend what he has, referring to his possessions.

Meaning to spend what he is, referring to his being.

Or, debate, contention, quarrel.

Or, detractions, evil speakings.

Secret slanders.

Inflated arrogance.

Or, disturbances.