THE BOOK OF SECOND CORINTHIANS,
Chapters 1-13
CHAPTER ONE
1:1: “Achaia” = In a restricted sense, the northwest of Peloponnesus; but often used by the poets for the whole of Greece. Some Bible commentators think it means Athens. However, it is better explained as “Achaia,” which is the Roman name of the province.
Corinth was the Roman capital and hence it seems that other Churches already existed in the province. We know of two, Athens and Cenchreae (see Rom. 16:1). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of these (including both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (see Acts 18:12).
1:6: “it is for your consolation and salvation” = This verse is really saying that no matter what takes place in life, “it is for your consolation and salvation,” stated twice in the verse.
“The Lord permits suffering and calamity to come upon men and women, to call us out of our selfishness, to awaken in us the attributes of His character.” LEY:107.
1:9: “We had the sentence of death in ourselves” = The tribulation was so violent and overwhelming that they had no hope of escaping death.
1:14: “we are your rejoicing, even as ye also are ours in the day of the Lord Jesus” = This verse shows us that the greatest rejoicing of the Second Coming of our Lord is those souls who will be redeemed.
1:19: “Silvanus” = Silas.
Second Corinthians 1:22 & 5:5; Ephesians 1:14: “earnest of the Spirit” = This refers to the first ever receiving of the Holy Spirits power into one’s life. The Hebrew word used here for “earnest” is “arabown,” which properly means, “a pledge given to ratify a contract; a part of the price, or purchase money; a first payment; that which confirms the bargain, and which is regarded as a pledge that all the price will be paid.” This word occurs in the “Septuagint” and “Hebrew Old Testament,” in Genesis 38:17-18 & 20.
An example would be, in real-estate, “earnest money” would be a “down payment” given by the “buyer” to the “seller.” It is regarded as a pledge, or assurance, that the full price would be paid. Should the “seller” decide to not “sell,” he would return the money back to the buyer. However, if the “buyer” decided not the “buy,” he would lose his “earnest money / down payment.”
In a Spiritual sense, the “buyer,” “you,” would want to purchase the “Holy Spirit,” and the “Seller,” “God,” wants to give Him to you. God pledges that everything you need, by the power of the Holy Spirit, will be given to you in order for you to secure your ultimate prize -- Heaven. Should at any time you no longer want to make payments for the full price of the “Home / Heaven,” then the “Seller / God,” would keep the services rendered; thus the “buyer / you,” would lose the gift of the Holy Spirit and ultimately Heaven.
Another way to think of it is that this would be the “sin against the Holy Spirit,” Matthew 12:31-32; Mark 3:28-29; Luke 12:10. Or salvation in Heaven.
1:23: “to spare you” = The Greek word used here is “pheidomai,” which is an old verb meaning, “to hold back, to spare.” Paul did not go there in order to avoid the necessity of inflicting punishment on them; of exercising severe and painful discipline. He did not want to arrive in a rebuking spirit.
However, another reason Paul may have not gone is that however fickle, unstable, and inconstant, it may be insinuated to them that he was, or that they may take him to be, he assured them that the reason was that he might not be burdensome or chargeable to them. However again, it would appear that the first explanation is in order (see 2Co. 2:1-2).
CHAPTER TWO
2:14-15: “[14] the savour. . . [15] a sweet savour” = Paul here was using the analogy that when Roman Generals won a battle, when they returned to Rome, perfume was spread out abundantly before the returning army, and anyone could smell the signs of victory even before they saw the approaching army.
CHAPTER THREE
3:3: “written not with ink, but with the Spirit of the Living God; not in Tables of Stone, but in fleshy tables of the heart” = The KEY to understanding this passage is found in verse three, where Paul sets the groundwork for a Spirit filled life. God’s Law is no longer to be just understood by reading the “tables of stone,” but it must become a part of our new birth and be written on the “fleshy tables of the heart.” He supports this with verses 6 and 8, concluding the matter in verse 17. This is what the “new covenant” is all about (Jer. 31:31-33; Gal. 4:22-24; Heb. 8:8-10; 10:16).
3:6: “the letter killeth” = The point is, “the letter [Ten Commandments; which point out our sins] killeth.” By contrast, “the Spirit giveth life.” This is explained in John 6:63: “It is the Spirit that quickeneth; the flesh profiteth nothing.” Comparing with Romans 7:7, “for I had not known lust, except the Law had said, Thou shalt not covet.”
3:7: “the ministration of death, written and engraven in stones, was glorious” = Don’t miss this point. At the time of Moses’ appearing, “Israel could not stedfastly behold the face of Moses,” because of the “glory” of what was “written and engraven” on those “stones,” that Moses saw, i.e., the Ten Commandments. They are still “glorious.”
“which glory was to be done away” = What “glory” was to be “done away?” “The glory of his countenance.” Please read the text properly.
3:7 & 8 & 9: “ministration” = Don’t miss this important word in these texts, that being, “the ministration,” or “administration” of how God’s Law was presented. “Ministration” requires a “Ministate.” That being God.
In verses 7-9, we learn that one ministration with its glory is done away, and another ministration of more glory has taken its place. However, the ministration, or rather, the Administrator (God) is NOT “done away,” since God is still administrating. And since this is the case, then there IS a Law to which He is still an Administrator of. And that is, attempting to put His Ten Commandment Law into your heart (Jer. 31:31-33).
The “ministration,” verses 7-9, of “a” Law, and “the” Law are two different things. If a man steals, then the Law of God condemns him. The “ministration,” verses 7 & 8, of the Law is apprehending the thief and seeing that the penalty of the Law is visited upon him. This is what is termed as being “under the [condemnation of the] Law,” Romans 3:19; 6:14 & 15; First Corinthians 9:20 & 21; etcetera.
3:9: “ministration of condemnation be glory” = The Administer of the Ten Commandments would have you be “condemned” by Them when in violation to Them. Paul tells us in Romans 7:14, that we are to understand the Law of God “spiritually. But as long as you have a “carnal” mindset, you will not understand Them correctly. Compare with Romans 8:6.
“ministration of righteousness” = By contrast, when the Administer (God) helps you live a “righteous” life, you are no longer under the condemnation of the Ten Commandments when in obedience to Them.
The ministration of the Law, “written and engraved in stone,” verse 7, was a “ministration of” death, verse 9, for without Christ, the transgressor was left under the curse and condemnation of God’s Law with no hope of pardon. The Law in and of Itself had no glory, except that It demonstrates the character of God.
Basically, Paul is speaking of the “Old Covenant,” i.e., the “Tables of Stone,” that did not make it into one’s heart; and contrasting it to the “New Covenant” that should make it into one’s heart. And DON’T MISS THIS POINT! Paul still tells us that the “Tables of Stone” Covenant was/is still “glorious,” verse 7. In other words, this entire section is Paul tells you to put God’s Law into your heart; as spelled out in Jeremiah 31:31-33; Galatians 4:22-24; Hebrews 8:8-10; 10:16. We can see this demonstrated by going to John 1:17, “For the Law was given by Moses, but grace and truth [the Ten Commandments put into your heart] came by Jesus Christ.”
Thus, verse 9 teaches us along the same lines: “For if the [ad]ministration of condemnation be glory,” the administering of the Ten Commandments, NOT the Ten Commandments, “much more doth the [ad]ministration of righteousness exceed in glory.” Again, Paul is just pointing out one system verses another system. One where God’s Law was external and on stony hearts. The other where God’s Law is internalized into one’s heart.
Paul explains this elsewhere in Romans 7:10, where he tells us that the Ten Commandments were “ordained to life,” supposed to lead him to eternal life, he found to be against him, putting him “unto death.” Why? Only because of his disobedience to Them. Which he spells out in the next verse (11), “For sin.” Sin being the transgression of God’s Law of Ten Commandments (1Jo. 3:4). And continuing on to verse 12, Paul says of the Ten Commandments, “Wherefore the Law is Holy, and the Commandment holy, and just, and good.” And anyone who counters with, “This is not speaking of the Ten Commandments!” Yes it is; because Paul examples Them specifically in verse Seven, and continues to explain their workmanship in verses 8 & 9.
3:10: “made glorious” = Thus, Paul concludes with verse 10. “the glory that excelleth,” in the Law in one’s heart. Only the Moral Law of God’s Ten Commandments could fulfill this requirement. Paul expresses this even more clearly in Romans 8:2, where he teaches us that God’s Ten Commandments are “the Law of the Spirit of life in Christ Jesus [Who] hath made me free from the Law of sin and death.”
3:11: “done away was glorious” = Now we can correctly assess verse 11, in that the first system of administration did not place God’s Law into their hearts, and is “done away” when one puts God’s Law into his/her heart. However, both are/were “glorious,” in that one needs to revere God by starting with a knowledge of His Ten Commandments, until one puts Them into one’s own heart.
“After Christ died on the cross as a sin offering the Ceremonial Law could have no force. Yet it was connected with the Moral Law, and was glorious. The whole bore the stamp of Divinity, and expressed the holiness, justice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life -- giving, sanctifying, Spirit to all who believe.” 6BC:1095.
3:13: “that which is abolished” = Verse 13’s, “that which is abolished,” is the old way of seeing God’s Law. The Greek for “abolished” is, “G2673; katargeo,” and is used by Paul in Romans 3:31, which states, “Do we then make void [G2673] the Law through faith? God forbid: yea, we establish the Law.” Why would the same author make such a statement if he were attempting to tell the Corinthians that God’s Law was “abolished?” The only thing that should be understood as being “abolished,” even in plain English, is the “vail over his [Moses’] face,” i.e., putting God’s Law into their hearts; but in reality, seeing the Glory of Jesus in the Law.
God’s Law Itself would have no glory, only that in It Christ is embodied. It has no power to save. It is lusterless only as in It Christ is represented as full of righteousness and truth; and His character is discerned in It.
3:14: “their minds were blinded” = The Jews still today cannot find Jesus in God’s Law. Because they chose to have “their minds” “blinded.” Notice the “vail,” verses 14 & 15, is “upon their heart,” verse 15, where God wants His Law employed.
3:16: “the vail shall be taken away” = Only “when it [you] shall turn to the Lord,” and put God’s Holy Law into your heart.
This section of God’s Word would have been better understood if “testament,” in the Hebrew, “diatheke,” meaning a “contract,” or better, “agreement,” would have been translated as “covenant,” in verses 6 & 14. Over and over again we see that the man that wrote this passage also wrote the Book of Romans (see Rom. 2:13; 3:31; 7:16 & 22 & 25; 8:4, 7; 13:9) where Paul in no way cancels the Law of God. Therefore, why would he instruct the Corinthians with a different message here?
The Moral Law was never a type or a shadow. It existed before man’s creation (else Satan did not sin; see 1Jo. 3:8), and will endure as long as God’s throne remains. God could not change nor alter one precept of His Law in order to save man, or else Christ need not to have been sacrificed; for the Law of God is the foundation of His government. The glory of Christ is revealed in the Law. The obvious reason is because God’s Law is nothing more than a transcript of His character. It is unchangeable, unalterable, infinite and eternal. In order for man to be saved, and for the honor of the Law to be maintained, it was necessary for the Son of God to offer Himself as a Sacrifice for sin.
Christ’s death shows the immutability of His Law. Man was to be placed where he could keep God’s Law and be accepted through the merits of the Redeemer. And by His Sacrifice, “glory” was shed upon the Law of God. Then the “glory” of that which is NOT to be “done away,” verse 11, i.e., God’s Law of Ten Commandments, His standard of righteousness, was plainly seen by all who saw to the end of that which WAS “done away,” verse 7, the Law on tables of stone instead of tables of one’s heart.
3:18: “glory” = “The glory mentioned is character, and by faith we become changed from character to character.” ST, April 17, 1893, paragraph 11 (3ST:33); 4ST:112.
CHAPTER FOUR
Second Corinthians 4:4; John 12:31; 14:30; 16:11: “the god of this world hath blinded” = “When man became Satan’s captive, the dominion which he held, passed to his conqueror. Thus Satan became ‘the god of this world.’ ” PP:67.
4:14: “shall raise up us also” = Paul here tells of his own resurrection. Meaning, Second Corinthians 5:8 is not what the popular churches teach, that when you die you go directly to Heaven. See my note there.
CHAPTER FIVE
5:1: “if our earthly house of this tabernacle were dissolved” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
5:5: “earnest of the Spirit” = See my Second Corinthians 1:22 Note.
5:8: “to be absent from the body, and to be present with the Lord” = Here is an excerpt from my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
An equivalent statement of Paul’s can be found in Philippians 1:23: “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.” I have no problem with this desire. However, to read into this statement a falsehood, such as when you die you go directly to Heaven, ignores the rest of the Bible. The statement is not wrong, but the timing is. I have no quarrel as to Paul wanting to be with Christ; it is WHEN this will take place that many have placed an incorrect light upon.
What is of interest to us is that Paul states WHEN this event will clearly take place. Plus, according to Genesis 2:7 (discussed; see above) you cannot live without a body. Thus, obviously Paul is speaking of his new, resurrected body at (the WHEN question answer) the Second Coming of Christ.
Paul is not here saying that at death that he would go to Heaven to be with Christ, because he states in Philippians 3:11: “If by any means I might attain unto the resurrection of the dead.” Clearly, by this statement, Paul is teaching us that he would die, and that he hoped to be resurrected when Christ shall Return again. Again, he clarifies this in Second Timothy 4:8: “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His Appearing.” What else would “at that day” be but “His Appearing,” or “Second Coming?” And here is Second Corinthians 4:14: “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.”
To then have other versions lie about this Biblical truth is frustrating. Such as the notorious “NIV” version, which adds to the next verse (2Co. 5:9), “whether we are at home in the body or away from it.” This is deceiving. There is no “home” or “body” or “it” in the Greek text. The “NIV” and other versions add these to promote a false doctrine.
In Second Corinthians 5:4, Paul clearly states “that mortality might be swallowed up of life.” Meaning, as Paul has stated before, “this mortal must put on immortality.” First Corinthians 15:53. Going back a few verses to Second Corinthians 5:6, we learn that “whilst we are at home in the [this] body, we are absent from the Lord.” How clear is that?
Paul spelled out exactly WHEN that change from mortality to immortality would take place This is the THEN of the WHEN that will be. It is WHEN Jesus Comes the Second Time unto Salvation. Since our “earthly house,” Second Corinthians 5:1, means our present, mortal body, as we should all agree, then it would logically follow that our “eternal in the in Heavens,” body First Corinthians 5:1, is the immortal body. Thus, by a process of elimination, the “unclothed,” “naked,” “absent from the body,” abode, is our mortal body, and being “present with the Lord,” is our Heavenly body.
Thus it is, that some teach that Paul, ardently desiring to be with the Lord (verse 2), welcomed death. By contrast, in verses 3 and 4, Paul describes death as a state of being “naked” or “unclothed.” What Paul is really saying is that he hopes, if at all possible, to avoid this intermediate state of death and ardently desires to be “clothed” with his “house not made with hands, eternal in the [from] Heavens” verse 1. In other words, he hopes to be translated without seeing death.
Elsewhere (see First Corinthians 15:51–54; First Thessalonians 4:15–17; Second Timothy 4:6–8; etcetera), Paul makes it certain that men are not “clothed” with immortality individually at death, but simultaneously at the resurrection of the just. So again, I have no problem with Paul wanting to be “present with the Lord,” it is the WHEN that event takes place that is most often miss-taught about this passage.
It is important to understand that Paul is famous for using the phrase, “absent from the body.” Consider his use of it in First Corinthians 5:3: “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed.” Clearly, we can see that he is expressing that in spirit he is there in Corinth, although not bodily.
Here is another one that expresses the same concept as Paul understood it as found in Colossians 2:5: “For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.” Therefore, to attach a different meaning and concept to this phrase in Second Corinthians 5:8, is to take the phrase out of context with the rest of God’s Word. Can you not see the real meaning of the text now, i.e., his desire and hope to be there with the brethren, but not actually being capable of being there?
Paul is clear about the mortal and immortal body in First Corinthians 15:42-46: “[42] “It is sown in corruption; it is raised in incorruption: [43] It is sown in dishonour; it is raised in glory; it is sown in weakness; it is raised in power; [44] It is sown a natural body; it is raised a spiritual body. [45] a living soul. . . a quickening spirit.” And Paul explains in verse 46, that the “first” body was natural, mortal, subject to death. Whereas the second body, or “afterward,” will be “spiritual,” which is immortal. Clearly spelled out again in verse 53: “this corruptible must put on incorruption, and this mortal must put on immortality.” See also Philippians 3:21.
The New Testament is not concerned about a “state” which exists between death and resurrection (which is how we know that the false doctrine of “Purgatory” is un-Biblical). But It is concerned about the relation that exists between the believer and Christ through death. And for Paul that meant that those who “die in Christ” are “sleeping in Christ” (First Corinthians 15:18; First Thessalonians 4:14), to be raised on that very special day.
5:10: “we must all appear before the judgment seat of Christ” = The timing of this event is not after Christ’s Second Coming as some teach. For the righteous, it would not be after being accepted into Heaven and then be condemned. Therefore, it must be for their reward.
“Before the final reward is given, it must be decided who are fitted to share the inheritance of the righteous [This is the Investigative Judgment]. This decision must be made prior to the Second Coming of Christ in the clouds of heaven; for when He Comes, His reward is with Him, ‘to give every man according as his work shall be.’ Revelation 22:12. Before His Coming, then, the character of every man’s work will have been determined, and to every one of Christ’s followers the reward will have been apportioned according to his deeds.” COL:310.
5:13: “whether we be besides ourselves” = From “Albert Barns Notes On The Bible” we read, “It has not been uncommon, by any means, for the cold and the prudent; for formal professors and for hypocrites to regard the warm-hearted and zealous friends of religion as maniacs. Festus thought Paul was deranged, when he said, ‘Paul, thou art beside thyself; much learning doth make thee mad,’ Acts 26:24.”
5:14: “the love of Christ constraineth us” = Our English translation is somewhat ambiguous, for the original Greek construction may be translated as, “the love that comes from Christ,” as well as, “the love that we have for Christ.” Both meanings are grammatically justified and also are theologically correct.
5:17: “he is a new creature” = “No conversion is genuine which does not radically change the heart, the character, and every line of conduct.” 18MR:277.4.
“old things” = “. . . ‘old things’ (old ambitions).” 19MR:37.
5:18-20: “reconciling. . . ambassadors” = According to these passages our mission is to reconcile people with God. However, Paul then states, “we are ambassadors for Christ,” but then follows with, “be ye reconciled to God.” This is an oxymoron. You cannot be both at the same time.
Therefore, I conclude that what Paul is really saying is, “We need to be reconciled to Christ FIRST in order to be true ambassadors for Christ.”
CHAPTER SIX
6:14: “unbelievers” = In the New Testament the Greek term “apistos,” translated as “unbelievers,” most frequently designates a non-Christian. By contrast, occasionally it can also refer to false Christian teachers. In Titus 1:15 the word is used to describe false believers who teach falsehood in the church, for they “turn from the truth,” verse 14. The reference to idolatry in Second Corinthians 6:15-16 would suggest that Paul is here referring to non-Christians. However, according to First Corinthians 5:11 there were Christians at Corinth who were idolaters.
Thus, the question we face is whether Paul is using “apistos” in this verse to refer to non-Christians, or to his Christian opponents, or to both. Paul tells faithful believers not to associate with such individuals (idolaters, verse 9), or even to eat with them (verse 11). And, in Second Corinthians 11:1-6, Paul is definitely dealing with Christians who are teaching false things, contrary to the Gospel that he gave them, or would give to them. In Second Corinthians as a whole, Paul is dealing with the opposition to his ministry, coming both from within the church itself, and without. In that sense, the “unbelievers” would be those Christians who have be placing obstacles, and placing doubt into the minds of his congregations.
The term “heterozygo,” meaning, “to be unequally yoked,” “mis-mated,” and is used in the New Testament only here. Its literal translation would be “pulling the yoke in a different direction than one’s fellow,” making it impossible, or at least very difficult for two to work together. The traditional and most common interpretation of the term refers to mixed marriages.
In the Greek translation, the “Septuagint,” speaking of Leviticus 19:19, the same verb is used to prohibit the mis-mating of different animals together. Other terms based on the same verbal root are used to refer to marriage (i.e., Mat. 19:6; Mark 10:9). The usage of the term cannot be restricted to mixed marriages alone however. It is better for us to understand the verb as designating any type of connection with unbelievers -- including marriage -- that may lead to compromise of our moral values, let alone doctrine. As seen above, the Corinthians had paid attention to these false apostles in the past (2Co. 11:1-6), thus making it necessary for Paul to teach them not to enter into any type of partnership with those who oppose him and his Gospel. These types of individuals were considered by Paul to be in such disagreement, that it would be like “Christ with Belia,” and he who “believeth with an infidel,” verse 15, or the “temple of God with idols,” verse 16.
Preserving a marriage relationship is difficult enough, even when both parties share the same faith. It is therefore very important to listen to the Biblical counsel and be rather an instrument in revealing the grace and compassion of our Saviour, in asking for the facilitating work and influence of the Holy Spirit in bringing the unbeliever, or person of a different persuasion and personal commitment, to a saving relationship with Christ; one that can contribute to the retaining values of an eventual believing spouse, or the preserving of the person in the Church.
“what fellowship” = “The word fellowship means participation, partnership. God employs the strongest figures to show that there should be no union between worldly parties and those who are seeking the righteousness of Christ.” FE:476.
6:15: “infidel” = The definition of an “infidel” is one, “in-for-hell.”
6:16: “dwell in them” = Note the word “in” as opposed to “with.”
CHAPTER SEVEN
7:10: “godly sorrow” = This is that type of “sorrow” which is described as being sorry for having hurt the one you love, in contrast to “the sorrow of the world,” which is that kind of “sorrow” which only expressed for that of being caught. The key that Paul and the authors of the Bible are looking for is a “sorrow” that “worketh repentance.”
CHAPTER EIGHT
8:7: “as ye abound in everything” = “ Here benevolence is placed by the side of faith, love, and Christian diligence.” RH, August 25, 1874.
8:9: “rich. . . became poor. . . rich” = “Had silver and gold been sufficient to purchase the salvation of men, how easily might it have been accomplished by Him who says, ‘The silver is Mine, and the gold is Mine.’ But only by the precious blood of the Son of God could the transgressor be redeemed.” AA:519.
CHAPTER NINE
9:2: “Achaia was ready a year ago” = In other words, Achaia had their collections “ready a year ago.”
9:7: “Or of necessity” = As if one were compelled to do it. Let one do it cheerfully. See my Bible Study: “TITHE, A PROPER BIBLICAL.”
CHAPTER TEN
10:4: “carnal” = Paul’s definition of “carnal” is found in Romans 8:7.
CHAPTER ELEVEN
11:9: “the brethren which came from Macedonia” = The, “the Brethren,” would be “Silas and Timotheus, [who] were come from Macedonia,” Acts 18:5.
11:14: “Satan himself is transformed into an angel of light” = Meaning, as we should know, as opposed to transforming himself into an angel of darkness, because that is what he already was at this time.
Note this point: False prophets never look like false prophets. They dress themselves up nicely. They must be discerned by what they teach. And unless you know your Bible well, you will be deceived by them. See Second Peter 2:1.
“angel of light” = According to this verse, Satan can occasionally “himself is transformed into an angel of light.” The context of Second Corinthians 11:13-15 lets us know that bad entities can be good entities for a time. Therefore, the term “angel of light” would include and mean all the good angels, i.e., Satan can be a Cherubim, or Seraphim, or Guardian angel, or whatever rank of angel.
CHAPTER TWELVE
12:2: “third Heaven” = The “third Heaven” in the Jewish conception, is that there were three heavens: the visible clouds; then the sky (or heaven) above and beyond the clouds; then the “third Heaven,” which would be the invisible region beyond the sky where our Lord dwells. It is a Jewish expression for these Heavens to be expressed as that which was beyond (1) the atmosphere; (2) the region beyond the sun and stars; (3) the secret place of the Almighty; Heaven. So to review, the Bible speaks of but three heavens, and among the Jews in the apostolic ages also the heavens were divided into three: (1) The aerial, including the air above us and the clouds (the atmosphere; Gen. 1:20); the heavens above us, until we come to the stars. (2) The starry heavens, the heavens in which the sun, moon, and stars appear to be situated (Psa. 19:1). (3) The Heavens beyond the stars, the residence of God, of angels, and of holy spirits (Psa. 11:4; 14:2).
12:2-3: “whether in the body, I cannot tell; or whether out of the body, I cannot tell” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
The fact is, as Paul said, that only God knows the nature of Paul’s spiritual visit to Paradise. So men would do well not to base any doctrine on a text, which is understood by God only. He was not puzzled over whether he had died or not. According to the believers in the immortal-soul doctrine, the departure of the soul from the body takes place at the instant of death, that indeed such a departure must result in death to the body. But is any believer in soul immortality really willing to admit that Paul was saying that he does not know whether or not he died at a certain time “above fourteen years ago?” He was only uncertain as to how he was able to see Paradise and still be alive on earth.
Although it seemed that he was bodily taken to Heaven, yet he felt it possible that he was only taken there spiritually. He confessed to complete ignorance as to what actually happened. The physical impressions seemed as though he were “out of the body,” in a way of speaking. In the same manner of speech Paul wrote to the Colossian church: “For though I be absent in the flesh, yet I am with you in the spirit.” Colossians 2:5. No one interprets this to mean that some immortal soul left Paul’s body to be with his friends, neither should they make that suggestion here.
12:7: “there was given to me a thorn in the flesh” = Here is my Galatians 4:13 Note: “infirmity of the flesh” = Paul is referring more specifically of his “eye” problems (see verse 15), then just the weaknesses of mankind’s flesh; which is also meant.
According to Galatians 6:11, the fact that Paul was writing in “large” letters, indicates that this “thorn” was his eyesight, which problem took place in Acts 9:18.
“Paul had a bodily affliction; his eyesight was bad. He thought that by earnest prayer the difficulty might be removed. But the Lord had His own purpose, and He said to Paul, Speak to Me no more of this matter. My grace is sufficient. I will enable you to bear the infirmity.” 6BC:1107 (Letter 207, 1899); 14MR:57.
“He was ever to carry about with him in the body the marks of Christ’s glory, in his eyes, which had been blinded by the Heavenly light, and he desired also to bear with him constantly the assurance of Christ’s sustaining grace.” 3SP:319; LP:34; 14MR:57.
12:12: “in signs, and wonders, and mighty deeds” = Here is my Romans 15:19 Note: Notice that these “signs” follow the righteous, and that the righteous do not chase after these “signs.”
CHAPTER THIRTEEN
13:1: “in the mouth of two or three witnesses shall every word be established” = Paul here is referring to Deuteronomy 19:15, which he applies much in the same manner as did our Lord in Matthew 18:16.
13:4: “For though He was crucified through weakness” = Most Bible commentators consider this passage to mean that Christ submitted Himself unto death because He voluntarily choose the “weakness” of mortality. However, Paul has just spent a few chapters previous in discussing human weakness as opposed to human boldness. It is possible that Paul is here referring to the fact that it was because of human weakness (not Christ’) that He was crucified at all (all factors considered; disciples allowing it; priests pushing it; Pilot allowing it; etcetera).